-----------------------------------umsahasram

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umsahasram

By

Kavyakantha Ganapati Muni

Translated In English
BY
Dr. S. R. Leela - Chief Translator
Dr. Jayanthi Manohar - Co-Translator


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-----------------------------------umsahasram

umsahasram
By

Kavyakantha Ganapati Muni

Translated In English
BY
Dr. S. R. Leela, Chief Translator
Dr. Jayanthi Manohar, Co-Translator

Sponsors
Daksha and Pradip Dalal

Web Host
sanskritdocuments.org
First e-Edition 2014
Hanuman Jayanti
April 14th 2014
1


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Table of Contents
1.

INTRODUCTION by TRANSLATOR .................................................. vi

a. UMASAHASRAM ..................................................................................................... vii
b. ACKNOWLEDGEMENTS by TRANSLATOR........................................................ ix

2.

NOTE FROM CO-TRANSLATOR.......................................................... x

a. DIVINE SPORT OF DEVI UMA IN UMASAHASRAM .......................................xii
b. MY JOURNEY WITH UMASAHASRAM ...............................................................xii

3.

TRIBUTE TO T.V. KAPALI SHASTRI AND M.P. PANDIT............ xiv

a. SHRI T.V. KAPALI SHASTRI ..................................................................................xiv
b. SHRI M.P. PANDIT ...................................................................................................xvi
c. GANAPATI MUNI AND HIS INFLUENCE ....................................................... xvii

4.

REFERENCES ....................................................................................... xviii

5.

DEDICATION......................................................................................... xix

6.

SPONSORS NOTE TO ENGLISH TRANSLATION ........................ xxi

a. ACKNOWLEDGEMENTS ......................................................................................xxii

7.

GANAPATI MUNIS LIFE AND WORKS ....................................... xxiv

8.

UMASAHASRAM AND ITS COMPOSITION.............................. xxxiv

9.

GURU DHYANAM .........................................................................xxxviii

10. -

prathama atakam - First Shataka.......................................1

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a. - prathama stabaka - 1st Stabaka ........................................................ 1
b. - dvitya stabaka - 2nd Stabaka.......................................................... 13
c. - ttya stabaka - 3rd Stabaka ............................................................. 32
d. - caturtha stabaka - 4th Stabaka.......................................................... 43
11. -

dvitya atakam Second Shataka .....................................58

a. pacama stabaka - 5th Stabaka .......................................................... 58

b. - aha stabaka - 6th Stabaka .............................................................. 74
c. - saptama stabaka - 7th Stabaka ...................................................... 84
d. - aama stabaka - 8th Stabaka......................................................... 103
12. -

ttya atakam - Third Shataka........................................114

a. - navama stabaka - 9th Stabaka........................................................ 114

b. - daama stabaka -10th Stabaka....................................................... 125
c. - ekdaa stabaka - 11th Stabaka ................................................... 139
d. - dvdaa stabaka - 12th Stabaka ................................................... 150
13. -

caturtha atakam - Fourth Shataka ................................163

a. - trayodaa stabaka - 13th Stabaka ............................................... 163

- caturdaa stabaka - 14th Stabaka................................................ 180
b.
c. - pacadaa stabaka - 15th Stabaka .............................................. 194
d. - oaa stabaka - 16th Stabaka ...................................................... 213

14. pacama

atakam - Fifth Shataka ......................................224

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a. - saptadaa stabaka - 17th Stabaka ............................................... 224
b. - adaa stabaka - 18th Stabaka................................................. 238
c.
- ekonavia stabaka - 19th Stabaka........................................ 255
d.
- via stabaka - 20th Stabaka .......................................................... 264
15. -

aha atakam - Sixth Shataka ..........................................276

a.
- ekavia stabaka - 21st Stabaka................................................ 276
b.
- dvvia stabaka - 22nd Stabaka ............................................... 287
c.
- trayovia stabaka - 23rd Stabaka ........................................... 300
d. - caturvia stabaka - 24th Stabaka ............................................ 310
16. - saptama

atakam - Seventh Shataka ...............................320

a.
- pacavia stabaka - 25th Stabaka ........................................... 320
b.
- avia stabaka - 26th Stabaka ............................................... 338
c.
- saptavia stabaka - 27th Stabaka ........................................... 355
d.
- avia stabaka - 28th Stabaka ............................................. 372
17. -

aama atakam - Eight Shataka .....................................388

a.
- ekonatria stabaka - 29th Stabaka ....................................... 388
b.
- tria stabaka - 30th Stabaka ......................................................... 399
c.
- ekatria stabaka - 31st Stabaka .............................................. 411
d.
dvtria stabaka - 32nd Stabaka ................................................. 427
18. -

navama atakam - Ninth Shataka ...................................443

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a.
- trayastria stabaka - 33rd Stabaka ........................................ 443
b.
- catustria stabaka - 34th Stabaka ......................................... 459
c.
- pacatria stabaka - 35th Stabaka ......................................... 476
d.
- atria stabaka - 36th Stabaka ................................................ 492
19. -

daama atakam - Tenth Shataka ...................................509

a.
- saptatria stabaka - 37th Stabaka ........................................... 509
b.
- aatria stabaka - 38th Stabaka ............................................. 519
c. - ekonacatvria stabaka - 39th Stabaka ......................... 530
d. - catvria stabaka - 40th Stabaka .......................................... 547

Appendix I

Pronunciation Guide to Romanized text ........................559

Appendix II

atakam, stabaka, nma, vttam ca...........................561

Appendix III

....................................................563
, , ,

APPENDIX IV INTRODUCTION TO CHIEF TRANSLATOR .........565

APPENDIX V INTRODUCTION TO CO-TRANSLATOR ................569


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INTRODUCTION by TRANSLATOR

Penning a few words of Introduction to a completed project is a

happy job. It is rather a moment of fulfilment.
When Ms. Daksha Dalal, NRI, came to me a few years ago requesting
me to take up the project of translating Umasahasram (US), either I did not
foresee the difficulty or the long time it might take. At the time, I thought
that with so many Sanskrit scholars in Bengaluru, I could easily form a
syndicate, allot each one with some portion, and get it done in a stipulated
time. I did contact some of them to take up the translation work. Though
these well-meaning friends were willing to do the work they could not take
up due to many problems they had to face. However, Dr. Jayanthi
Manohar, a busy scholar and an author, obliged us by translating one third
of the text. She kept up her promise and completed the work on time. I
have immense pleasure in acknowledging Dr. Jayantis cooperation and
support.
My political career as a Member of the Legislative Council of the
Government of Karnataka had started a few years ago. I was engaged
immensely with my new avatar in addition to all my other activities like
staging Sanskrit plays, writing, social service etc. Daksha had to prod me to
finish the task as I had too many stops in my journey of translation. Here, I
wish to submit most humbly, that it is the Divine Grace, which helped us to
complete the work.
Ms. Daksha Dalal is the one who conceived this project and patiently
passed through all the tough stages of its construction. Now it is evident
that she has been a great success. I have no words to thank her sufficiently.
Nevertheless, due to her dedication to hard work, devotion to the Supreme
Mother, and her spiritual orientation for this project, I am sure; it would
not have been a reality. I offer my heartfelt Namaskar to Daksha Dalal for
making a great dream come true.

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UMASAHASRAM
Worshipping the deity of ones choice (Ishtadaiva) by describing the
glory of the god with a thousand names is a very common feature in the
Indian Sanskrit tradition.
Thus, we have the celebrated sahasrnamarchanas for Vishnu, Lalitha,
Lakshmi etc., Shri Vasishta Ganapati Muni, in keeping with natural and
normal practice, has composed Umasahasram (US). As the title itself makes
it clear, Umasahasram is a lengthy composition of one thousand poems in
laudation of Uma, the Supreme Mother. It is set in forty sections called
stabaka-s, meaning, a bunch of flowers. Each bunch consists of 25 verses
and has a distinct metre of its own.
T.V.Kapali Shastriars biography in Sanksrit viz., Vasishtha
Vaibhavam has described in details on the creation of this devotional
poem. Present translator Dr. S.R.Leela rendered biography of Vasishtha
Kavyakantha Ganapati Muni into English with added details (Reference
#6).
Umasahasram is not an ordinary devotional poem describing the
glories of the God by an ardent devotee. This poem contains the secrets and
mysteries of the Universe as seen and experienced by a Yogi. The unique
relation between the individual soul and the Universal spirit is the central
theme of this poem. The composition uses highly technical language used
by the Tantrikas. It often uses the code language prevalent in Sanskrit
tradition. The contents of this unique poem are set forth by T.V. Kapali
Shastriar thus- The process of creation, the supreme form of the Empress
of All, the manifestation of Vedic and Tantric Deities, the means to win the
Divine Grace, Yogic experiences issuing from the Grace of the Divine
Mother, the truth of the Ten Great Vidyas, the way their cultivation and
their fruits, the Sadhanas in the Upanishads-such are the profound truths
presented by the poet in the light of his own deep experience and learning,
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in superb poetry. Quoting these words of T.V.K, Shri.M.P.Pandit in his
preface to ADORATION OF THE DIVINE MOTHER, highlights the
authors ability to create such a poem. This is an inspired creation of the
spiritual and literary genius that was Vasishtha Ganapati Muni: a living
synthesis of the Veda, the Upanishad, and the Tantras built upon his own
realization in Yoga.
The author of US was an eminent poet and a spiritual seeker. He had
mastered the ancient tongue in all its variety and richness. He had won the
honorific title Kavyakantha, in a tough competition of poets and scholars,
even as a young boy. Umasahasram displays the exuberance of his Sanskrit
expression and communicates the depth of his experience.
The translators frankly submit to the discerning readers that they are
aware of the limitation of the very process of translation besides their own
ability to translate a spiritually inspired poem into a foreign language.
Actually speaking no translation can truly reflect the beauty, the lilting
music and the peculiar appeal of a particular language.

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ACKNOWLEDGEMENTS by TRANSLATOR
Let alone translating even understanding such a distinct litany
inspired by spiritual experience is not an easy job. It requires a good
understanding of the Sanskrit language and familiarity with the Tantric
tradition and literature. Perhaps realizing this difficulty T.V.K, a scholar
par excellence in Sanskrit and a worthy disciple of Ganapati Muni has
rendered a great service to the scholarly world by commenting upon the
US. His commentary is called Prabha- which means light. Prabha throws
the necessary light on the original poem to reveal the essence therein in an
extremely effective manner. Without the lucid and insightful commentary
in Sanskrit, Prabha, it would have been very difficult to translate
Umasahasram. Hence, we acknowledge with grateful thanks the guidance
provided to us by Brahmarshi T.V.K. through his Sanskrit commentary,
Prabha.
Shri M.P. Pandit, who is another spiritual luminary in the line of
Ramana Parampara and an ardent disciple of T.V.K., has rendered
hundred verses selected from US into English in his book ADORATION
OF THE DIVINE MOTHER. We have received lot of benefit from his book.
We have adopted his translations of some of the Tantric terms into English
in the present work. We have used his translations wherever it deemed
necessary and suitable. We owe a debt of gratitude to Shri M.P. Pandit.
Dr.R.L.Kashyap, a well-known Vedic scholar and founder of
SAKSHI, Bengaluru, introduced the present translators to the inspiring
works of Kavyakantha Ganapati Muni. It is only in the fitness of things that
we thank him whole-heartedly, for all the benefits we have received from
this introduction.
Dr.S.R.Leela
Chief Translator
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NOTE FROM CO-TRANSLATOR
I was introduced to the works of Sri T.V. Kapali Shastri a close
disciple of Sri Aurobindo, Vasishta Ganapati Muni and Sri Ramana
Maharshi by my Guru Prof.R.L.Kashyap when I took up the study on
'Symbolism of Rigveda' fifteen years ago. I am awarded Ph.D for my thesis
based on Kapali Shastri's commentary on the first ashtaka of Rigveda
called 'Siddhanjana'. This monumental work remains till today the only
spiritual commentary written for all the 121 suktas in the first ashtaka of
Rigveda Samhita in Sanskrit.
Kapali Shastri 's literary genius can be found in various forms of
writing like essays, commentaries, philosophical treatises, poetry and so
on. He was a teacher, translator, exegisist, essayist, philosopher and a
great sadhaka in the path of yoga and Tantra. He has written a large
number of works related to the Veda, Upanishads and Darshanas in
Sanskrit, English, Tamil and Telugu languages which have enriched the
knowledge contained in our ancient scriptures with the light of his
intuitive experience. His commentaries on all important works of his three
Gurus viz., Ganapati Muni, Ramana Maharshi and Sri Aurobindo are held
in high esteem. I was drawn to the deep thoughts of 'Umasahasram', a
collection of thousand poems in adoration of Devi Uma by Vashishta
Ganapati Muni through the commentary, 'Prabha' written by Shastri.
I readily accepted to translate first three hundred poems of
Umasahasram when I was approached by Prof.S.R.Leela, a well-known
scholar and a friend of mine about four years ago. During the course of
translation, I came to know the ardent aspiration of Ms.Daksha Dalal,
residing in U.S. to publish the translation of all thousand slokas of
Umasahasram into English. I have watched in great admiration about how
she worked towards the goal set by her since she conceived the idea
despite a number of impediments on this long journey. I offer my humble
pranamas to her on this occasion of joy of completing the project.
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DIVINE SPORT OF DEVI UMA IN UMASAHASRAM
Umasahasram is not just the poet's adoration to Devi Uma. It reveals
the experiential knowledge of Vasistha Ganapathi Muni in Veda,
Upanishads and Tantra Shastra. He being a practicing yogi, his inner
visions of divine sport of Devi Uma flow naturally as beautifully woven
garland of words. Kapali Shastri, being equally equipped with all the
embellishments of his guru brings it more nearer to aspirants with his vivid
commentary, 'Prabha'.
He had come in contact with his first Guru, Vasishta Ganapati Muni
in his early twenties, and became his disciple instantly. He was initiated
into the inner meaning of the Vedic Gods and in-depth experiential
knowledge of Tantra Shastra from him. He pays tribute to his Guru in his
Introduction, bhashyabhumika of Siddhanjana: ".... it was the late
Kavyakantha Vasishta Ganapati Muni, whom we adored and addressed as
Nayana - beloved father - who in a way first opened my eyes. It was he
who since 1907 took me as his own and guided me in many branches of
Sanskrit study and laid in me the foundations for spiritual life, which in
later years grew to claim me in its entirety. It was in 1910 that he favored
me with instructions regarding the deities of the Rigveda and the depth of
thought in the Vedic hymns.'' (Ref # 4)
MY JOURNEY WITH UMASAHASRAM
Even though I had read and reread the works of Vasishta Ganapati
Muni and Kapali Shastri, I realized during my translation about how
difficult it is to express the esoteric poetry into an alien language. My
translation progressed slowly but it was a marvelous experience! The
Glories of Devi Uma took me deeper day by day taking my mind to a
bigger world around us. I experienced a great feeling of being a part of the
whole Universe.
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I am happy that I could complete the task that I had undertaken. I
know that I could not bring the poetic beauty; but I have put forth efforts to
convey the intention of the poet. I hope that my endeavor to understand
the insights of Vedic, Tantric and Yogic experience of the poet with the
help of 'Prabha' thereby facilitate the aspirants to recognize the bigger plan
of the 'supreme power play' of Devi Uma in the universe as well as in our
life.
I thank my guru Prof.R.L.Kahyap who inducted me into the study of
spiritual insights of our great works. I also thank Prof.S.R.Leela and
Smt.Daksha Dalal for taking me into this project and supporting me with
gentle reminders. My humble pranamas to Sri T.V.Kapali Shastri and to his
gurus. Last but least to Sri M.P.Pandit whose rendering of hundred verses
of Umasahasram viz, 'Adoration of the divine mother' based on the
commentary of Kapali Shastri has inspired my translations. He has done a
great service to the spiritual aspirants by publishing all the works of Kapali
Shastri in eleven volumes titled Collected Works of Kapali Shastri'.
I experienced a great feeling of being a part of the whole Universe
while reading Umasahasram. I have put forth lot of efforts to convey the
intention of the poet. I would be happy if my efforts help people to
understand the insights of Vedic, Tantric and Yogic experiences of the poet
with the help of PRABHA thereby help them to feel the bigger plan of the
supreme power play of Devi Uma in the universe as well as in our lives.
Dr. Jayanthi Manohar Ph.D.
Co-Translator

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TRIBUTE TO T.V. KAPALI SHASTRI AND M.P. PANDIT
SHRI T.V. KAPALI SHASTRI
T.V. Kapali Shastri was a teacher, translator, exegisist, essayist,
philosopher, and a great sadhaka in the path of yoga and Tantra. He has
left an indelible mark on those who encountered him as friends, fellowseekers, or disciples who have recorded his nobility and love in their
writings. He has penned down what he learnt and experienced under the
auspices of his three gurus viz., Vasishta Ganapati Muni, Ramana
Maharshi and Sri Aurobindo in his versatile writings, which act as a perfect
guide for seekers of spiritual knowledge.

He was born in a traditional Vedic family belonging to Samaveda in

the year 1886 at Mylapore in Tamil Nadu. He learnt from his father Shri
Vishveshvara Shastri passed on recitation of Saman mantras in his early
years and the Upanishads and Shrividya to him. Kapali Shastri mastered
other branches of traditional learning like Kavya, Shastra and different
branches of philosophy in a traditional way along with his general
education in School. His flair for learning languages gave him mastery over
several languages like Sanskrit, English, Tamil, Telugu, and Kannada. He
was a versatile writer in all these languages and his writings are held in
high esteem.
Kapali Shastris literary genius can be found in various forms of
writing like essays, commentaries, philosophical treatises, poetry and so
on. He was a practicing yogi, a philosopher attuned to Tantra. Kapali
Shastri has written a large number of works related to the Vedas,
Upanishads and Darshanas in Sanskrit, English, Tamil and Telugu
languages which have enriched the knowledge contained in our ancient
scriptures with the light of his intuitive experience.
Kapali Shastri encountered his first Guru, Vasishta Ganapati Muni in
his early twenties, and became his disciple instantly. He was initiated into
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the inner meaning of the Vedic Gods and in-depth experiential knowledge
of Tantra Shastra from him. He pays tribute to his Guru in his Introduction,
bhashyabhumika of Siddhanjana: ".... it was the late Kavyakantha Vasishta
Ganapati Muni, whom we adored and addressed as Nayana - beloved
father - who in a way first opened my eyes. It was he who since 1907 took
me as his own and guided me in many branches of Sanskrit study and laid
in me the foundations for spiritual life that in later years grew to claim me
in its entirety. It was in 1910 that he favored me with instructions regarding
the deities of the Rigveda and the depth of thought in the Vedic hymns.''
Kapali Shastri was drawn closer to Ramana Maharshi being a student
of Ganapati Muni. Maharshi accepted him as his disciple and used to call
him Chnnayana - 'little boy' affectionately. (Ganapati Muni was called as
nayana' by Ramana Maharshi. Literal meaning of nayana is father but it is
used to address younger persons affectionately).
Kapali Shastris knowledge of astronomy, astrology, grammar, logic,
Mantrashastra, Ayurveda and Vedanta along with his command over four
languages coupled with the power of intuition, which he had developed
through his yogic sadhana, stimulated him towards writing commentaries
on contemporary scriptures. His commentaries on all the important works
of his three Gurus, Ganapati Muni, Ramana Maharshi, and Sri Aurobindo
are held in high esteem. His commentary, Prabha on the great work of
Vasishtha Ganapati Muni viz., Umasahasram depicts his poetic genius as
well as his spiritual sadhana.
His quest for spiritual attunement brought him closer to Sri
Aurobindo in his early forties. He became a permanent resident of
Aurobindo Ashram in Pondicherry from the year 1929. He found answers
to all his inner queries in the Aurobindonean Philosophy and travelled in
the same path of yoga to follow the synthesis of the Vedic thoughts.
(Reference # 4, Collected works of Kapali Shastri, Vol II)
Kapali Shastri's commentary on the first ashtaka of Rigveda in
Sanskrit called Siddhanjana is a monumental work. This remains until

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today the only spiritual commentary written for all the 121 suktas in the
first ashtaka of Rigveda Samhita in Sanskrit language.
Kapali Shastri was gifted with the natural flow in his translations.
Shri M.P. Pandit, who was very close associate of Shri Kapali Shastri in Sri
Aurobindo Ashram, has published eleven volumes titled "Collected Works
of Kapali Shastri in which he has recorded many personal experiences with
this literary genius. He has wondered about the easy flow of thought and
action of Kapali Shastri while writing either poetry or an essay.
SHRI M.P. PANDIT
Shri M.P. Pandit was a member of Shri Aurobindo Ashram for over
fifty years. He has authored more than a hundred books on various
subjects and aspects of spiritual life. He was sought internationally as an
inspired speaker with a global perspective. He has written and spoken
extensively on the Vedas, Upanishads, Bhagavadgita, Tantra, Occultism,
Psychology, and Yoga, in the light of Sri Aurobindo's integral approach. He
had a remarkable synthesis of knowledge.
Shri Pandit was the Secretary of the Sri Aurobindo Ashram,
Chairman of World Union International, and editor of "The Advent'',
"World Union'' and the "Service Letter''. He has published a number of
works of different scholars on Sri Aurobindos philosophy and insight into
the Vedas. His translation of one hundred verses of Umasahasram into
English based on the commentary of Kapali Shastri is a remarkable work.
He has done a great service to the spiritual aspirants by publishing all his
works in eleven volumes titled Collected Works of Kapali Shastri.

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GANAPATI MUNI AND HIS INFLUENCE
Shri Vasishta Ganapati Muni was firm believers of Vedic culture,
where freedom of thought, action, and equality in society were not only
preached, but were also practiced. He used to throw challenges to prove
the basis for untouchability in the Vedas and used to speak in favor of
emancipation of lower strata of our society in religious circles. Kapali
Shastri has written a biography of Ganapati Muni in Sanskrit called
'Vasishta Vaibhavam, which depicts his superior, gift of literary and
philosophical and spiritual expositions. Ganapati Muni learnt the secrets of
tapas in the feet of Ramana Maharshi and developed the inner vision of
Veda Mantras.
Vasishta Ganapati Muni was a Master of Dasha Mahavidyas. His
philosophy and spiritualties were firmly attuned to Tantra. He participated
in many discourses to uphold Vedic culture where harmony in society was
maintained and the inhuman practice of untouchability was unheard of.
He was conferred with the title as Muni in recognition of a major role
played by him in the eradication of such practices in society. Ganapati
Muni was also a great patriot and has composed one thousand verses that
depict the spiritual splendor of Devi Uma, viz., "Umasahasram' which is
also addressed to our beloved Mother Land. Kapali Shastri's commentary
of Umasahasram called Prabha brings it nearer to devoted readers.
Kapali Shastri met his first Guru, Vasishta Ganapati Muni in his
twenties and became his disciple instantly. Kapali Shastri says that he
could get the true picture of Vedic culture and symbolic inner meaning
that imbibes psychological interpretation of Vedic hymns from this great
teacher.
- Written by Dr. Jayanti Manohar, Co-Translator

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REFERENCES
1. Adoration to Divine Mother Gems from Umasahasram by M P
Pandit published Ganesh & Company - 1973
2. Umasahasram Commentary in Sanskrit - Uma Prabha Vyakhya by
Kapali Shastri published by Sunder Pandit - 1943
3. Collected works of Kapali Shastri Volume 3 containing Sanskrit
works which includes translation of stabaka 6th and 20th stabaka in
metrical format Published by Dipti Publications - 1965
4. Collected works of Kapali Shastri Volume 2 Published by Dipti
Publications - 1965
5. Collected works of Vasishtha Kavyakantha Ganapati Muni (12
Volumes) published by Ramanashram - 2003
6. Glory of Kavyakantha Ganapati Muni, translated by Dr. S.R. Leela,
published by SAKSHI, Bengaluru, 1997

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DEDICATION
We take this auspicious occasion to express our profound gratitude
and deep regards to our Root Spiritual Teacher Baba Hari Dass who has
been our refuge, mentor, and inspiration for more than 25 years. He always
encouraged his disciples to explore various avenues to broaden their
knowledge and respected all teachers. He truly embodies the expansive
acceptance of everything. When someone asked him if it is all right to go
elsewhere for learning, he said that when many small rivers (tributaries)
merge, they become a big river that runs faster to merge with the ocean.
We humbly dedicate this book to his holy lotus feet with utmost and
intense gratitude.
~ Daksha and Pradip Dalal

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Dedicated to my Guru
Baba Hari Dass
~Daksha Dalal

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SPONSORS NOTE TO ENGLISH TRANSLATION

Umasahasram translation project was conceived in 2004 for personal

studies rather than any publication. However, there was no progress for
quite some time. As the events revolved, we had great fortune to meet Dr.
Leela in 2010. She graciously agreed to accept the project. It is the divine
will and inspiration that we have become an instrument in sponsoring and
funding the project. In addition, we met major roadblocks during
formatting the book in presentable format. Hence, we had to learn and
work in organizing the layout to the best of our ability.
Resources outlined in reference section are utilized for
comprehensive articulation of Umasahasram interpretation.
Shri T.V. Kapali Shastri and M. P. Pandits commentaries (Reference
#1 and #2) were frequently referred and has been a backdrop for
understanding the purport of Umasahasram for deeper meaning of the
slokas.
For several slokas in stabaka 20, we have adopted Shri Kapali
Shastris metrical translation from collected works of Kapali Shastri vol. 3
(Reference # 3)
We have diligently put forth best of our efforts in the translation by
adding a note for applicable reference/s for completing the project.
We have consulted ``Collected works of Kavyakantha Ganapati
Mun for introduction to Ganapati Muni and Umasahasram (Reference #
4). This project would not be complete without proper introduction to
Ganapati Muni and story behind the composition of Umasahasram,
We have been aware that there are quite a few flaws in this electronic
version of Umasahasram translation. We humbly ask the readers to
overlook the flaws of this translation and rather cherish the deeper
meaning, which is inspired by Divine will thru the esteemed and scholarly
translators.
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ACKNOWLEDGEMENTS
We deeply appreciate Dr. S.R. Leela, Chief Translator, and Dr. Jayanthi
Manohar, Co-Translator and their dedicated and scholarly efforts in translating
the Magnum Opus Umasaharam. Without their enthusiasm, and dedication, this
translation would not have been accomplished. Dr. Leela tirelessly coordinated,
and directed translations. We cannot thank enough of these translators and their
patience and affection by putting up with constant bombardment of e-mails and
phone calls. We humbly bow to them and Goddess Saraswati manifested in them
in living form.
We sincerely acknowledge Ramanashram, Dr. S.P. Pani, and Dr.
Sampadananda Mishra for their gracious permission to include copyrighted
paragraphs from Complete Works of Kavyakantha Vasishtha Ganapati Muni
(Reference # 4). They also granted initial permission at the onset of Umasahsram
translation. We greatly appreciate their encouragement and continued support.
We also acknowledge Mr. Sharada Prasad - Principal at Srivani School,
Bangalore, and his wife, Nalini, who introduced us to Shatavadhani Dr. R
Ganesh who in turn recommended Dr. Leela for translation project. Mr. Prasad
also coordinated first meeting with Dr. Leela in early 2010.
Our thanks are due to Dr. Sunder Hattangadi for providing additional
proofreading support.
We sincerely thank volunteers at sanskritdocuments.org and surasa.net
websites for their encouragement, timely support, and hosting the e-book online.
We are humbled and offer our obeisance with utmost gratitude to Divine
Mother, all the Gurus, and Acharyas for their boundless blessings for this project.
Daksha and Pradip Dalal
Hanuman Jayanti
April 14, 2014
USA
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GANAPATI MUNIS LIFE AND WORKS

Vasishtha Kavyakantha Ganapati Muni (1878 -1936)

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Articulated by Shri K. Natesan in collected works of Vasishtha
Kavyakantha Ganapati Muni. (Ref # 5)
Vasishtha Kavyakantha Ganapati Muni (1878 -1936) belongs to the
rare race of intellectual and spiritual giants who crowded into the narrow
corridors of the last quarter of 19th and first four decades of the 20th
century to endow life, letters and all endeavors with meaning, purpose and
altitude. He was a valiant soldier in the cause of Truth and Divinity. For
communing with the Divine, certainly he was well-endowed, gifted as he
was with marvelous powers of mind, intellect and soul. Even highly
learned people of our time wonder at his indubitable versatile genius,
keenness of perception and understanding of our modern problems,
though he had never been to school all his life. His powers of intellect and
intuition had solved and untied many mystic knots. His wide scholarship
and studies in religious lore harmonized in him all religions and schools of
philosophy. He was a master of metaphysics and his gift transported him
into regions whence he could see the entire manifestation. In fact, he
belonged to the order of the Rig Vedic seers who were gods among men.
The Munis life story is sweet and all-absorbing and has been
beautifully rendered in the famous biography Vashistha Vaibhavam by his
foremost disciple, Sri Kapali Shastriar. Ganapati Muni was born in
Kalavarayi near Bobbili in Andhra Pradesh on 17th November1878. He
belonged to a family of Sri Vidya initiates (in vashishtha gotram), which
had actually migrated from a village near Kumbakonam in Tamil Nadu in
the late 16th or early 17th century (later the family was well-known as the
Ayyalasomayajulu family). His parents, Narasimha Sastry and
Narasamamba, had three sons, Ganapati being the middle one. Nearly a
year before his birth, on the holy day of rathasaptami, his mother had been
to the famous Surya (Sun) temple at Arasavalli (near Srikakulam in Andhra
Pradesh) to offer her prayers and worship. She stayed overnight in the
temple after the traditional worship to the Lord. In the next early morning
she had a dream in which a beautiful woman with golden divine radiance
emerged from the corridors of the temple, approached her with a shining
pot of fire and giving it in her hands vanished. To her utter astonishment,
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the moment the fire pitcher came into contact with her, it entered her
womb and assumed the form of a child. Soon after her return to home from
Arasavalli, she showed signs of pregnancy. She believed that her child was
a divine gift of God Agni (fire). While she was waiting to deliver the child,
her husband, Narasimha Sastry, had gone to the holy city of Kashi (Benares
in Uttar Pradesh) in November 1878, where he also had a unique
experience. When he was performing tapas in the Dhundi-ganapati temple
(near Visweswara Ghat) he had the vision of a little child emanating from
the Deity and coming near him. After these wonderful experiences by both
parents, Ganapati was born in the parental home of his mother on 17th
November 1878. The father appropriately named his second son Ganapati,
rooted in his conviction that the child was an emanation of God Ganapati
himself. It may be noted that the Vedic deity Agni (Fire) is none other than
Ganapati described in the puranas and worshipped in the tantras. Ganapati
himself was conscious of his divinity. He has expressed this in his most
famous poem Umasahasram and has said that he was born as an amsa
(portion) of God Ganapati. He has also expressed his conviction about the
identity between him and God Ganapati, the guiding spirit of his corporeal
existence, in his work Herambopasthanam (Glory of Ganapati).
Ganapati was educated entirely at home. His father, Narasimha
Sastry, like his ancestors, was an expert and well versed in mantra shastra,
astrology and ayurveda. With this traditional family background,
proficiency in these subjects came naturally to Ganapati. When he was only
10 years old, he was able to prepare the pachamgam (almanac). He
finished studying the classical Sanskrit poems and then devoted himself to
the study of grammar and poetics. At the same time he delved deep into
the writings of Vyasa and Valmiki. Again and again he read the
Mahabharata. His horizon widened and his intellect mellowed with an
ever-deepening perception. Like the ancient Rishis, Ganapati wanted to
experience immense strength and power by the practice of tapasya through
mantra japa and meditation. Although married at an early age to Srimati
Vishalakshi, he started visiting one sacred place after another for his tapas
when he was 18 years old. He used to stay in one place for a few days or
even months. In one such visit to Bhubaneswar (in Orissa, where the
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famous Lingaraj temple of Lord Siva is located), during his tapas,
Ganapati had a vision, in which Goddess Lalitambika (bhuvaneshwari)
appeared before him, offering divine nectar. As Ganapati tasted this
heavenly nectar, the Goddess watched him with a sweet smile, full of
grace. From then onwards, the sweetness of the nectar became an integral
part of him. After this incident, Ganapatis intellect developed a rare
sharpness and he attained complete mastery over poetry. Indeed, the
literary work composed after this incident is endowed with a distinct
sweetness and grace.
When Ganapati was staying in Kashi, he came to know that an
assembly of scholars (harisabha) would be held in the famous city of
Navadwipa in Bengal. On the advice of his friends he got a letter of
introduction and went to Navadwipa. There he excelled in all the difficult
tests that he was put to with an effortless ease that stunned his examiners,
who unanimously conferred the title kavyakantha (one who has poetry in
his throat voice of poetry) on him forthwith. He was only 22 years old
then (details are in Volume 11).
Ganapati repaired to the south of the country in his 25th year. From
Kanchipuram he came toArunachala (Thiruvannamalai) in 1903 to perform
tapas. He visited twice Sri Brahmana Swamy (who was later named as
Bhagavan Sri Ramana Maharshi by Kavyakantha himself) before he
accepted a teachers job at Vellore in 1904. Later in 1907, he resigned his job
at Vellore and returned to Arunachala. It was at this stage that he sought
and gained the grace of Sri Brahmana Swamy (Bhagavan Sri Ramana
Maharshi). An intellectual and spiritual giant who had high achievements
to his credit and a host of followers as well, Kavyakantha still felt that his
lifes purpose was not fulfilled. He remembered Brahmana Swamy whom
he had met earlier and approached him for his grace and gain inner
realization, peace and true import of tapas that he still lacked. On
18.11.1907 Kavyakantha approached Brahmana Swamy, who was staying
in the Virupaksha cave, and prostrating himself at his feet said in a
trembling voice: All that has to be read I have read, even Vedanta Sastra I
have fully understood. I have performed japa and puja to my hearts
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content. Yet I have not up to this time understood what tapas is. Hence
have I sought refuge at thy feet, pray enlighten me about the nature of
tapas. For quite some time Brahmana Swamy gazed silently at
Kavyakantha. He broke his 11 years of long silence and spoke gently, If
one watches where his notion of I springs, the mind will be absorbed into
that. That is tapas. If a mantra is repeated and attention is directed to the
source where the mantra sound is produced, the mind will be absorbed in
that. That is tapas. The scholar- poet was filled with joy to have found his
guru, and announced that the upadesha (teaching) was original, and that
Brahmana Swamy was indeed a maharshi and should be called so
thereafter. He gave the full name Bhagavan Sri Ramana Maharshi to
Brahmana Swamy, whose original name was Venkataraman. Thus, the
meeting was of profound significance not only for Kavyakantha but also
for the world at large, which could learn from such a high authority about
the real stature of Bhagavan Sri Ramana Maharshi, the Silent Sage of
Arunachala. Following this momentous meeting, Ganapati composed his
great devotional poem, Umasahasram, a thousand verses in praise of Uma,
the Divine Mother, as a part of his tapas in gratitude to the great Goddess
for having given him the Maharshi as his Guru (Master). This work is the
magnum opus of Sri Vasishta Ganapati Muni.
The Muni had the unique experience of kapalabheda. In the summer
of 1922 at the Mango cave of the Arunachala hills, the Muni had several
yogic experiences, arising from deeper parts of his being and invading his
physical consciousness (resulting in great physical pain). During this, he
visited his Master and told him of his inner and physical experience. His
most compassionate Master, Sri Maharshi, comforted him by placing his
lotus hands on his head. On the very night, he had the experience of the
culmination of kundalini sadhana, resulting in the most unique experience
of kapalabheda. His cranium was broken into two parts; a distinct sound
caused by the breaking arose from the passage, which joins the two holes
of the ears. A line of smoke going out of the head was perceived there. The
Muni later spoke to his disciples about this yogic experience and that this
has been mentioned in the sixth chapter of the Taittrriyopanishad, quoting
vyapohya shirshakapale bhurityagnau prati tishati (having separated the
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two parts of the cranium, he stands established in Fire as Bhuh, the earth
element) and mentioned several great effects of the power of yoga
experienced at this time with their secrets. It is usually believed that the
physical effects of this great experience are such that the body cannot
sustain long following this event. However, in his case, with the strength of
his own tapasya and the Grace of his most compassionate Master, he lived
for fourteen long years (although he had to observe certain physical
restrictions, such as that he could not shave his head nor could put his bare
feet on the ground) after this experience. This event speaks volumes on the
extraordinary nature of his tapasya and the fact that he was perhaps the
greatest Master of tantra born on this earth. In fact, the final revision of his
magnum opus Umasahasram after this experience, remains, testimony not
only to his supreme mastery over the tantras but also his ability to find the
reconciliation and concordance between the Vedic, Upanishadic and the
Tantric schools of thoughts. The kapalabheda experience also reconfirms
the conviction that he was the direct aWsha (portion) of the Vedic deity
agni (who resides as the power of kuKoalinn in the muladhara of hUman
beings).
The poet seer Kavyakantha Ganapati Muni met Sri Aurobindo on
15th August 1928. He stayed at the Sri Aurobindo Ashram for about a
fortnight. During this stay at the Ashram, the Muni meditated with The
Mother a few times. After one such meditation, The Mother expressed that
the Muni was a real yogi who could plunge into great depths the moment
he started meditation and that she had not so far found any person abiding
in Her spiritual consciousness as Ganapati Muni did. Further, at the
instance of Sri Kapali and Sri S. Doriswamy Iyer, the Muni translated some
portions of Sri Aurobindos The Mother (matrtattvaprakashika) in chaste
Sanskrit verses with some notes. On reading the Munis translation, Sri
Aurobindo seems to have very generously observed, It far excels the
original. It is also worth mentioning that the Muni presented to Sri
Aurobindo the last and final version of his Umasaharam (written in his
own hand- writing after his experience of kapalabeheda) with specific
notes on each chapter before his meeting in 1928.
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It is more than six decades since the great Kavyakantha Ganapati
Muni passed away in 1936. He was a great tapasvi, whose one aim in life
was the restoration of Bharata Mata (Mother India) to her ancient
greatness. Unlike others who aim at liberation for themselves, this great
soul believed that he must obtain the grace of God not for himself but for
the nation and through it for the betterment of the world. Towards that
consummation he had done penance since his early years and this, too,
very rigorously during the last years of his life.
The Vedic seers were by no means recluses from the affairs of the
world. In fact, these Vedic seers made themselves the superior vehicle
through which the divine forces of heaven played for the welfare of
humanity. To become one such perfect instrument in the hands of the
Maha Shakti was the goal towards which Ganapati worked and dedicated
his entire life. Although the Muni was a giant personality, he was very
humble in his day-to-day life. This can be proved by two incidents in his
divine life. The Muni and his beloved disciple, Daivarata, did tapas in
Padaivedu near Vellore in the year 1917. As a result of the tapas, certain
Mantras were revealed to his disciple Daivarata. Ganapati Muni, the guru,
noted down the Mantras as they came down from the lips of Daivarata, his
disciple. He even wrote a commentary on the Mantras, as Sankara did for
his disciple, Hastamalaka. There is yet another incident to which I would
like to draw the attention of the readers. The Muni was verily a fountain of
love and affection for his pupils and followers far and near. This did not
deter the guru and shishya from having a difference of opinion at times.
The Muni blessed Sri Kapali Shastriar and permitted him to follow Sri
Aurobindo.
A scholar poet, Sri Vasishta Ganapati Muni has many spiritual and
other writings in Sanskrit to his credit. Umasahasram, gitamala,
ramanagita, ramanacatvarimshat and saddarshanam are a few titles wellknown among his disciples and others. But very little is known about his
other numerous Sanskrit writings, covering a wide variety of topics:
praises and prayers to various deities (stotras), poetic compositions
(kavyas), philosophy (darshana), logic (nyayashastra), medical science
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(ayurveda), astrology and astronomy (jyotishashastra), commentaries
(bhashya), novel (akhyayika), letters (patrani) and other research works.
His versatility can also be judged from his writings samrajyanibandhanam
(a proposed constitution for India) and lalibhashopadesha (a new language
for the Indian people). He was spontaneous in composing all these either in
verse form (shlokas) or in the form of aphorisms (sutras) or prose form
(gadya). Nevertheless, all these were the result of his tapas, an outpouring
of his soul in seeking or gratitude to the Divine.
Of his stotrakavyas, Umasahasram, indranisaptashati,
Prachandachandi-trishati and gitamala are meant for those longing for a
great spiritual realisation. The indrasahashranama is a composition of
thousand names of indra culled from the Rigveda, which are strung into a
garland of one hundred and eight verses. The ramanacatvarimshat (40
verses in praise of Bhagavan Sri Ramana Maharshi) is chanted daily both at
the Sri Ramana Ashramam and in innumerable homes of the devotees of
Sri Ramana Maharshi. The Muni had a unique ability of rendering
philosophical thoughts in the form of poetry (shlokas), and his writings
vishvamnmamsa, ramanagita, saddarshanam and tattvaghantahatakam
remain in testimony to this. Ramanagita is in the form of recordings of
questions put forth by disciples and the answers given by the Maharshi
and is one of the most cherished writings of the Muni. His saddarshanam is
the Sanskrit rendering of Sri Maharshis Tamil writing, ulladu narpadu
(Forty Verses on Reality) on which his beloved and learned disciple, Sri
T.V. Kapali Shastriar, has written a faithful commentary in Sanskrit. This
reflects the spirit of Sri Maharshis original teachings.
Of his vast and variety of sutra writings, it would be difficult to
single out any one as more meritorious than the others.
Dashamahavidyasutram (the ten cosmic powers of the Divine Mother as
described in the tantras) is an outstanding composition, in which the Muni
has described the ten cosmic aspects of the Divine Mother and their
significance. Here he has also brought out the association of these ten
cosmic aspects of the Mother described in the Tantra with the
corresponding Vedic deities. Thereby, not only he has been able to bring
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forth a link between the Vedas, Upanishads and Tantras, but also has been
successful in dispelling several wrong conceptions on the significance of
these deities. These compositions reflect Munis great powers of Yogic
perception. The way in which he has expounded the different deities such
as kali, tara, sundari, bhuvaneshvari, prachandachandi, etc., and correlates
them to the Vedantic concepts has once for all removed all antagonisms
and has bridged the so-called gulf between the Vedantic and Tantric
schools of philosophy. Rajayogasarasutra is a short and concise exposition
of the Upanishadic methods of the inner quest. Caturvyuhasutra is a
revelation of the cosmic divinities wherein he has expounded the four
important emanations of the Vedic deity Indra (akasha, kala, vidyut and
surya). Jaiminnyatarkavartikam is his own interpretation of the sutras of
Jaimini, where he has advocated that the Vedas are indeed pauruseyam (of
huma origin). Further, in this he has given his own interpretation of the
mimamsa philosophy, placing it on a higher pedestal in relation to
Vedanta. His shabdapramanacarca also discusses the origin of Vedas.
Pacajanacarca and vivahadharmasutram are related to social aspects. In
the former one the practice of untouchability is condemned with the
authority of shastras. In the latter he deals with marriage as a sacrament.
His other sutra writings also include cikitsanushasanam (ayurveda) and
ganakanthabharanam (astronomy) as well as samrajya-nibhandhanam (a
proposed constitution for India).
The prose writings of Vasistha Ganapati Muni too are extensive and
these include: commentaries on several texts including Vedas and
Upanishads; study on the different characters of the great epic poem
Mahabharata; letters to Sri Ramana Maharshi, The Mother of the Sri
Aurobindo Ashram, and others.
His commentaries on Rigvedic mantras and the Ishopanishad,
though brief, are revealing and illumining. The Muni has given his own
original spiritual interpretation of the mantras, and he was highly critical of
the ritualistic interpretation of Rigvedic mantras by Sayana. His
commentary on the Ishopanishad is original and is in the light of the
teachings of Sri Ramana Maharshi. His bharatacaritramimamsa is unique
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as it establishes a link between some of the important characters of the
mahabharata and those mentioned in the Vedic texts. ramanagita,
saddarshana and the commentary on the upadeshasaram (thirty verses
written by Sri Ramana Maharshi in Sanskrit), are most popular writings of
the Muni which reveal the greatness of the teachings of Sri Ramana
Maharshi.
His novel, purna, in Sanskrit, though unfinished, is unique in many
ways. The style and diction that the Muni used here make it an
unparalleled novel of his time. It not only depicts the ability of the Muni to
write beautifully and spontaneously in Sanskrit prose, but it also records
his power of expressing the feelings of the heart and not just the logic of the
mind.
In the letters of the Muni to Sri Maharshi and The Mother of the Sri
Aurobindo Ashram, one can find the art of letter-writing in Sanskrit.
Through these letters he was able to express lucidly his deepest aspirations,
concepts and thoughts.
However, it is difficult to summarize the thoughts, perceptions and
literary ability of the Muni. The Muni, indeed, was a versatile genius and
can be compared with Kalidasa and Shankara in poetic renderings, with
Vyasa in sutra writings and with Patanjali, Shabara and Shankara in
writing commentaries. The writings of the Muni are not just some products
of literary activities but are the records of his unique Yogic experiences and
subtle visions and will be a guiding spirit and lamp for the centuries to
come.

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UMASAHASRAM AND ITS COMPOSITION

Articulated by Sri K. Natesan in collected works of Vasishtha Kavyakantha

Ganapati Muni.
It is customary in our spiritual tradition to endow the nameless,
formless, quality-less Absolute Brahman with a thousand names
(sahasranama) or with three hundred names (trishati), and also with one
hundred and eight names (ashtottarashatanama). It is a unique experience
to worship the Lord with these Divine names. Umatrishati, - three
hundred names of goddess Uma - is a most beautiful composition of the
seer-poet Kavyakantha. This is one of his powerful, potent mantric
utterances. The sound OM consists of three letters - AUM. The word
UMA too has these three letters in a transposed manner. This is the name
of the Primordial Shakti, the Mother Goddess of the universe. In
tantrashastra, Uma is considered to be the shaktapranava. Therefore, the
trishati befittingly starts with the names Uma and haimavati. The stories of
devimahatmyam find a place in this namavali (garland of names). The
names of navadurga; the ten cosmic powers of the Goddess,
dashamahavidya; the saptamatrka (various incarnations of the goddess)
are described in this poem. The saguna (with form) attributes of the
Goddess - from the tresses on her head down to her feet are also briefly
narrated in some elegant verses. The trishati is an exceedingly terse
composition. The poet says in the concluding verse that he has churned the
ocean of all the vedas and shastras, taken the essence, the cream, which is
the nectar in the form of the Three Hundred Names of Uma. A recital of
these names of Uma restores a persons poise in the Self and also dispels
the fear of enemies, diseases, death and all other obstacles.
In Umashatakam goddess Uma, the Mother of the Universe, is
adored in a hundred verses distributed over ten sections, each having ten
verses. The first section explains the svarupa (characterstic nature) of Uma.
The second and third deal with surrender. The fourth one is a prayer.
Apitakuchamba, the consort of Arunachala, is praised in the fifth. The sixth
extols the glory of the names of goddess Uma. The poet exhibits his genius
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in versification in both the seventh and eighth sections. In the eighth
section the ten incarnations of Vishnu are also mentioned. The poet praises
the compassionate glance of the Goddess in the ninth, and the spiritual
aspect of the Goddess is extolled in the concluding ten verses.
Umaksharamala extolls goddess Uma in fifty verses arranged in
Sanskrit alphabetical order. All the vowels and consonants of the Sanskrit
alphabet have been made use of in this poem.
Umasahasram is the magnum opus of the Muni which he wrote after
he accepted Sri Ramana Maharshi as his guru. He composed the
Umasahasram as a part of his tapas, in gratitude to the great Goddess Uma
for having given him the Maharshi as his Master. After the momentous
meeting with the Maharshi in 1907, the Muni wanted to continue his tapas.
At the suggestion of Sri Maharshi he repaired to the Mango-tree Cave in
the Arunachala hills. Here he decided to compose a thousand verses in
praise of goddess Uma, and the Maharshi gave his tacit approval and
blessings. The Muni took a vow that he would complete the thousand
verses in twenty days and started the composition on 26.11.1907. But no
sooner did he begin the work an obstacle took place: a severe whitlow on
the writing finger of his right hand afflicted him. But by the grace of the
Goddess the finger healed miraculously and he resumed his writing.
On the last day (15.12.1907) he had yet to compose more than 200
verses. Resolutely facing the situation, he engaged five scribes and
feverishly dictated all the required verses in the night. The Maharshi sat by
his side with his eyes closed. It was midnight and all the verses of the
Umasahasram were completed. The Maharshi then slightly opened his eyes
and asked: Have you written down all that was said? With your
abounding grace I have completed the task, replied the Muni, realizing
that he owed to the Maharshi the sudden flurry of inspiration that seized
him, enabling him to complete his immortal poem on Uma. As a result,
each verse of Umasahasram has the potency of a mantra. A devoted recital
or even the mere reading of it can bestow all happiness on the devout
aspirant. As part of his tapas, the poet revised this sacred text seven times.
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A copy of the final text, in Ganapati Munis own handwriting, was
presented to Sri Aurobindo, before they met.
The text is divided into forty cantos, each having twenty-five verses.
All the verses in each canto are of the same meter. In all, the poet has used
twenty-nine different meters in this work. The first verse of each canto is a
benedictory verse, extolling the smile of the Goddess Uma. The last verse
in each canto mentions the name of the meter employed in the canto. The
process of creation, the supreme form of the Empress of all, the
manifestation of the Vedic and Tantric deities, the means to win their grace,
yogic experiences resulting from their upasana, the truth of the ten great
vidyas, the way of their adoration, the relevant sadhanas in the Upanishads
- such are the profound truths presented by the seer-poet in sublime
poetry, drawing from the deep reservoir of his personal spiritual
experiences. Umasahasram is a living synthesis of the Veda, the
Upanishads and the Tantra, built out of his lifelong realization in Yoga.
Each verse opens the door to spiritual experience.

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GURU DHYANAM

hasbhy parivttapatrakamalairdivyairjagatkraair vivotkramanekadehanilayai svacchandamtmecchay |
taddyota padabhava tu caraa dpkuragrhia
pratyakkaravigraha gurupada dhyyedvibhu vatam
Guru, who dwell in the lotus of the forehead surrounded by petals
with divine ham sah, which exist in all beings and are the cause of the
world, manifest the universe in its own way and by their own free will.
Meditate on the guru who reveals that, which is really the expression of
shambhava state (the state of Shiva), which shines like a flame, which is
eternal, all-pervasive, and is a visible form of all the letters.
~ From Guru Gita

xxxviii


-----------------------------------umsahasram

xxxix


-----------------------------------umsahasram

umsahasram
- prathama atakam - First Shataka
- prathama stabaka - 1st Stabaka
, - vyomaarr, strrp ca Devis cosmic and feminine forms
- ryvttam - Arya meter

Exposition of Devis cosmic and feminine forms is seen in this first

stabaka, composed in arya meter.

akhilajaganmtom tamas tpena ckulnasmn |

anughtvanukampsudhrdray hasitacandrikay 1.1
May Uma, the Mother of the entire world! Bless us who are afflicted
with darkness (ignorance) and suffering, with the moon light of her smile,
moist with the nectar of compassion. 1.1
Ignorance, caused by avidya, lack of knowledge and sufferings viz.,
adhibhoutika, adhidaivika and adhyatmika, can be removed only by the
1


-----------------------------------umsahasram
grace of the Divine Mother. Moreover, this grace is invoked in the form of
her smile, which is delightful like moonlight, dripping with nectarous
compassion. The light, knowledge bestowed upon by Devis grace removes
the ignorance and her compassion soothes and washes away all suffering.
1.1


.
nikhileu pravahant nirupdhivimarayogadyormim |
ajarmajmamey kmapi vande mahaktim 1.2
I prostrate before the Supreme Power that flows in all of creation
uninterrupted. She is ever youthful, eternal, enigmatic, and her everlasting
waves cannot be measured, but are seen only by the yogic vision. 1.2

Devis varied Energy is flowing in the universe uninterrupted by

place and time in every movement and in every form, creating, sustaining,
and changing all forms. Nevertheless, in spite of its universality and
concrete workings it is not apparent to the physical eye. Waves of her
Power are perceivable only to a yogis consciousness that is cultured in the
yoga of discrimination and deliberation by which the Reality is
experienced without adjuncts, directly.
The poet does mangalacharana in these first and the second verses in
the beginning of his work. He prays for the blessings of Goddess in the first
verse and in the second, he offers salutations to the Supreme Power as seen
by him in his yogic vision. 1.2

.


-----------------------------------umsahasram
s tattvata samanttsatyasya vibhostat tapaakti |
llmahilvapu haimavat tanuu kualin 1.3
In reality, she is the force of tapas of the Lord of Truth, Shiva
extended everywhere; she is revealed as the daughter of Himavan in the
womans body that she sports; she is Kundalini in our corporeal forms.
1.3

Three forms of Devi are told here. Original form of Devi is allpervading power of penance of Consciousness of the Lord of Truth, the
Ishvara. Her manifestation in feminine form as Haimavati, the daughter of
Himavan for benefit of the devotees is the second one. As the third form,
she stations herself in every human body at its base as the Kundalini, the
divine Power that lies as the untapped potential that is capable of liberating
the individual when it is awakened and set into action. She can be realized
in any or all of these three ways of her existence. 1.3


.
parama puruo nbhirlokn satya ucyate loka |
paritastata sarant skm aktistapo loka 1.4
All the worlds are established in the navel of Supreme Purusha called
Satyaloka, world of Truth. The subtle power that spreads around Satyaloka
is called Tapoloka, world of tapas. 1.4

All the worlds emerge from one focal point called Satyaloka, plane of
Truth Consciousness, as if all the spokes of a wheel emerge from its center.
The power of Consciousness, Chitshakti is the origin of the entire universe.
1.4


-----------------------------------umsahasram

.
antarghrthn purugnerdhmakalpa udgra |
aktijvl parita prntevabhavajjano loka 1.5
Concealed subtle matter emerges from the Supreme Being, Satyaloka
and its stream of power spreads around; like power of flame spreads
associated with smoke that emerges from fire. This is called Janaloka, plane
of Bliss. 1.5

The Supreme Being, plane of Tapas (Tapoloka) contains all that is to

be created in the form of seed. Powerful stream of tapas emerged from it
spreads around and forms Janaloka. Concepts of Satyaloka, Tapoloka and
Janaloka are described here as sat-chit-ananda svarupa of Paramapurusha,
Godhead. i.e., Existence (sat) in the form of Satya, Consciousness (chit) in
the form of power of tapas and Bliss (ananda) in the form of jana. 1.5

.
atiskmadhmakalpa loka
eta tato'pi skm vypt'ntarata par akti 1.6
World of Bliss (janaloka) that appears very subtle smoke is known as
Naka. The Supreme power (Para Shakti) that is spread within is subtler
than that. 1.6

The flame burning within that smoke is the powerful penance of

Janaloka. This is also called as Naka or swarga, the plane of Bliss


-----------------------------------umsahasram
(anandamaya loka) bereft of ignorance and sorrow. Naka also refers to the
state of Bliss that can be achieved by individual soul. 1.6

.
dhmntaromakalp uddhajvlopam ca y akti |
t divamhu kecana parama vyompare prhu 1.7
Power of penance that is like radiant pure flame present in smoke is
called diva by some and it is called Great sky- vyoma (paramakasha) by
others. 1.7

.
udgradhmakalpo yo'yamapro mahjano loka |
vyomntarikagaganaprabhtibhirabhidhbhirhustam 1.8
Infinite great Janaloka that has come out of smoke is called by
different names such as great and expansive sky (Vyoma), sky between
heaven and earth (antariksha), and celestial skies (Gagana). 1.8

.

prnteu ko'pi akte pthagtm viyadupdhisagena |
paramtmano vibhakta svayamabhimant vinipede 1.9
5


-----------------------------------umsahasram
An inexplicable separate existence (prithag-atma) came out of
Paramatma from blazing Shakti in between Janaloka and tapoloka in
association with them (sandhi pranta) with egotistic disposition
(abhimana). 1.9

Godhead, Paramatma is the Supreme Truth. Soul that has the feeling
of separate existence (abhimani) is different from invisible (avyakta)
Paramatma. 1.9

.
daka parokamudita panth ea tvi jano loka |
tadgarbhe labdhtm kathit dkya akti 1.10
The path of dazzling light, Sky (Janaloka) is termed as Daksha
symbolically. The Soul, (Power-Shakti) that is inherent in the womb of
Daksha is known as Dakshayani. 1.10

Shakti is stated here as the offspring of Daksha. Symbolic reference of

Daksha (paroksha) is not an imagination of the poet. The phrases like
paroksha priya iva hi devah and ninya vachamsi in Veda and
Upanishads reveal the symbolic import of the Mantras. Mystic import of a
mantra, Daksha is born from Aditi and Aditi is born from Daksha may be
seen in the following verse. 1.10

.
saty prgapi akte prdurbhva sa krtyate prathama |
bhimnamayy pthagabhimnitvanipatty 1.11
6


-----------------------------------umsahasram
Earlier manifestation of Shakti is known as Sati. She was born again
as Dakshayani who is coexistent with the Lord Ishvara with separate
identity. 1.11


.

kasya sutaiva lakaay vastuta pras akti |

aditerdako dakdaditiriti rutirabdhaivam 1.12
Shakti is the daughter of sky (daksha); however, in reality daksha has
taken birth from Shakti. Therefore, it is in conformity with the Vedic saying
daksha is born from aditi and aditi is born from daksha. 1.12

Vedic hymn (Rig: 10.72.4-5) confirms that the distinction of diction as

Purusha and Shakti by pundits is only functional. 1.12

.
jagat mtpitarau satbhavau ke'pi pait prhu |
aditiprajpat tvapare bhay vidum 1.13
Some learned people regard Sati and Bhava as mother and father of
the world. However (some) others differ and regard Aditi as the mother of
devas and Prajapati as the father. 1.13

Poet says that Almighty Power assumes both the forms of man and
woman Purusha and Shakti playfully. 1.13
7


-----------------------------------umsahasram

.
divyapumktime bibhrati llrthamasya ramaya |
divyavanitkti s babhra mt ca bhuvannm 1.14
The Lord playfully takes the form of divine man and Shakti, Mother
of the universe takes the form of divine damsel for her Lord. 1.14

.
bhsurahembhara bahuobhmvarapramodakalm |
mrti pvanakrti t haimavatmummhu 1.15
That beautiful figure, wearing dazzling gold ornaments, endowed
with the art of pleasing the lord with manifold luster and sacred glory is
called Uma, Haimavati. 1.15

tasya prathama sk bhuvanaju nayanalin madhye |

vapua kldisudo nirupamapuyo nilimpapati 1.16

Uma.

Indra, the lord of devas was the first witness to the sacred figure of
He was the most blessed one in the entire world. 1.16
8


-----------------------------------umsahasram
Reference to Umas appearance before the Devas is found in
Kenopanishad. 1.16

.


pallavamdu vedigatajvalanapavitra mahrghamaikntam |
navacandrakhaasaumya ivasudastatsmarmi vapu
1.17
I remember the figure of Uma tender as new leaves, sacred as the fire
in altar, striking as the precious gem, pleasant as new moon with pleasing
looks for Shiva. 1.17

Poet remembers the figure of Uma that he has seen either in his
previous births or in different world with his yogic power or by the power
of his natural siddhi. 1.17

.
kecana gaur dev tdrerdevattmano jtm |
kathayanti striyamuttamalvaysvdito gaym 1.18
Some say that this divine Lady of fair complexion is the daughter of
Himalayas. They regard her as the most beautiful one among beautiful
ladies. 1.18

9


-----------------------------------umsahasram

.
satyaiva bhavatu seya kath tath'pi prabhit bhaktai |
t mrtimdisudo jnytkamapi tejoam 1.19
May the story praising her as Gauri (having fair complexion), by her
devotees, be true. Yet her primary form of effulgence, the supreme
consciousness has to be recognized. 1.19

.
manyante ke'pi ghana parvatamukta nighay vc |
prdurbhavati gabhradhvaniraviahy yata akti 1.20
Some regard the word for cloud (ghana) as mountain (parvata) in
symbolic Vedic language. Parvati, a synonym of Uma refers to the energy
released with the sound of the clouds (megha) that radiates current and
light. 1.20

.
ko golebhyo yadvitarati nijarajacaydannam |
neya krtyate s sasre dakaygakath 1.21

Poet gives symbolic meaning for the legendary story of dakshayaaga in

these two verses.
10


-----------------------------------umsahasram
It is told earlier that the soul that has come out of Godhead is called
akasha or Daksha, which has separate existence. All the material substance
needed for living is created in akasha by the dust from its light orbit
(jyotirmandala). Lord Ishvara not getting any share in legendary story of
dakshayaga refers to the fact that essential commodities created by Daksha
(akasha) is for the consumption of the world but not for the Lord. 1.21


.
vypt'pi yannigh bahirkakabuddhyapekay na |
aktiryge tasminnavasna tadudita saty 1.22
Shakti that is pervasive in Daksha (akasha) is latent. It is lost when an
attempt is made to perceive it. This is symbolized in the legendary story as
Satis (Dakshayanis) death in dakshayaga. 1.22

.
parvatanmno vaidikabhy yadiyamatibal akti |
ghanato bhavati vyakt tadabhihita prvatjananam 1.23
Parvata, a synonym of ghana (cloud) in Veda means great power in
symbolic language. Emission of energy from clouds symbolizes the birth of
Parvati who is endowed with dazzling light. 1.23

.
11


-----------------------------------umsahasram
tejoata ivviha himcale'nugrahya bhmijum |
datto yatsnnidhya llcritramanyadidam 1.24
Shiva and Parvati appear in Himalayas in effulgent forms to bless
their devotees on the planet earth. This is another playful account of their
divine presence. 1.24

.
etsmry jnanta strasammata bhvam |
jnyurbhavamahi bhuvannmambik devm 1.25
25
May the readers comprehend the divine vision of Uma, Mother of the
whole world, and consort of Shiva, with the help of these verses composed
in Arya meter in accordance with the sacred scriptures. 1.25

12


-----------------------------------umsahasram
- dvitya stabaka - 2nd Stabaka
- pacacmaravttam - Panchachamara meter
- sargdivaranam - Description of creation etc.

Distinct and indistinct forms of Shiva and Shakti and the mystic bond
between them are expounded and established in this stabaka. Poet
describes the structure of creation in short and eulogizes his istadevata,
Uma along with trimurti panchamurti tenets.

.
sahdarea yo valakaprijtamlay
galasthalvibhay dhvani vinaiva bhate |
maheapuyayoito manojahsa ea me
vibhtaye prakalpat vidhtaye ca ppmanm 2.1
The enchanting smile of Uma, the meritorious consort of
Maheshvara, appears like speaking to white parijata garland, an ornament
on her neck silently with reverence. May Devi Uma grant me prosperity
and eradicate my sins. 2.1

Purity of Devis smile and white color of Parijata flower go together.

It also means, Parvati is the result of good deed of Shiva when the term
13


-----------------------------------umsahasram
punya (punya-yoshita) is taken to give the meaning as the result of good
deed. Then it gives the meaning as Parvati gets Shiva as her consort as
the result of her penance and Shiva also gets Parvati as the result of his
penance (tapas). 2.1

.

nirantararite sad kprasapravhin
vilsintanurvibho pumktervimohin |
sudhtaragakalpahsabhsurnan iv
padbjalambino dhunotu ppmana phala mama 2.2
She showers her blessings incessantly on people who have taken
refuge in her. She assumed an attractive figure for the Purusha form of
Shiva. I have taken refuge in her lotus like feet. May Devi, Shive, who has a
brilliant face and a smile like waves of nectar, drive away my sins. 2.2

.


karoti y bibharti y nihanti y jagattraya
samantato vibhti y na dyate kvacicca y |
14


-----------------------------------umsahasram
atva guptarpi gurpadeamantar
na akyate budhaica boddhumandhakrisundar 2.3
Devi Uma, consort of the foe of demon, Andhakasura (darknessignorance) is the origin of creation, maintenance and destruction of all
three worlds. She shines everywhere but not visible to naked eye. She, who
has the most esoteric form, cannot be comprehended even by the wise men
in the absence of initiation from their preceptor. 2.3

The vast all-creating, all-sustaining, all-withdrawing, Shakti is not

visible to the outer eye. She is concealed, secret in Excelsis. Even the wise,
those who have acquired a measure of competence to know cannot see her
on their own. It is only the inner eye, which is opened by the initiating
touch of the Guru, can perceive the Supreme Power. The grace of the Guru
is indispensable to envisage and experience the presence of the Divine
Mother. 2.3



.
mahndhakrabandhurasya bhtasacayasya y
vinidritasya sarvabjadhmni maunamudrite |
samantato vijmbhaya bhsanya cbhavan
mahadvidhya ceita mameyamiadevat 2.4

15


-----------------------------------umsahasram
Devi Uma awakened all the living creatures for manifestation when
they were lying without any activity in deep sleep (laya) in immense
darkness in the treasure house of all seeds. Devi who stimulated dynamism
in them for undertaking activities is my favorite deity, Uma. 2.4

Devi Uma awakens all of creation that is lying in the state of

inactivity (laya). Poets intention here is to say that his ishtadevata Uma is
the Supreme Power as she is not just an illustrious legendary deity Uma
who is bound by place and time. 2.4



.

maheagarbhata samastabhtabjakoata
kirantyaeavivamapyapradivyavaibhav |
vicitraceay''dyay vidhtanthanidray
jagannut jayatyasvandiaktiradbhut 2.5
Devi Uma wakes up her husband from his yogic sleep in the
beginning of creation from her mysterious act. She brings out the whole
universe from the womb of the Supreme Lord, the seed-bed of all
becomings. May that amazing timeless Power, who is praised by all, be
victorious. 2.5

Devis work of creation of universe would not take place if Ishvara

were not awakened from his yogic sleep. Shaktis marvelous powers bring
all those that are in his womb in seed-form into manifestation. If the Lord is
the material cause of the universe, Shakti is the instrumental cause. Hence,

16


-----------------------------------umsahasram
Devis work of awakening Shiva is the most vital task for the manifestation
of the universe. Both are necessary for the world to come into being. 2.5


.

bhava bhaanti tntrikstvadraya tamavyaya
sammananti vaidik sadarcite sadhvayam |
na kacidarthabheda etadkhyayordvayorbhavedbhideyamdima pada pumnpara napusakam 2.6
Devi worshiped by virtuous people, tantrikas calls that eternal
Purusha who is under your shelter as Bhava. Vaidikas praise him as Sat.
However, there is no difference in meaning between these words. Both
these terms Bhava and Sat are identical to give the meaning as to be.
However, they differ grammatically in usage; the former is masculine and
the latter is neuter in gender. 2.6



.
sa cedbhavo'bhidhnato bhavnyasi tvamavyaye
samryate sa sadyadi tvamamba bhayase sat |
17


-----------------------------------umsahasram
na te'sti bhvat na aktirpi hi vidyase
na vedmi klike katha sato'sataca bhidyase 2.7
Oh, Eternal Deity! You are Bhavani, if Shiva is called Bhava. Oh,
Mother! You will be called Sati if he is regarded as Sat. You are existence Sat as well as form of Power (Shakti svarupa). Oh Kalike! I do not know
how you can be termed Non-existence (asat) also. 2.7

Poet tells here that he cannot conceive the idea of Devi Uma, the
origin of the universe as the asat - Non-existence. 2.7

.
jagadvidhnakryata pur sursurastute
tvamamba jvita bhavasyabhvamlavdinm |
vikalpavarjit mati prabodhamlavdin
raso'napeka uttama pramodamlavdinm 2.8
Oh, Mother! You were praised by sura and asura forces as well!
People, who think asat as the origin of creation, regard you as life. You
are the Consciousness (chit) for people who regard Consciousness as the
awakening power of creation and you are considered as the very Bliss by
people who opine that Bliss (ananda) is the cause of creation of the entire
universe. 2.8
18


-----------------------------------umsahasram
Here, the poet elucidates the sat-chit-ananda form of Devi Uma
according to different schools of thought. 2.8

.

bhavatyasvato bhavnyandirantavarjit
jaganti mti nityamorasau tadabhyudhyyum |
rastmikoyate'khilairasau tata ivocyate
paraivamitucitistridh budhairudryate 2.9
She is Bhavani because she exists (bhava - to be) eternally in the form
of great power sat. Uma has the power to measure the universe created by
the letter, U Shiva. In other words, she is the immeasurable power of
Shiva. She is called Shivaa because she is desired by all as the manifestation
of rasa, bliss. Three fold powers of Supreme consciousness (para chit) of
Ishvara are designated as Bhavani, Uma and Shivaa by learned people.
2.9

The poet has given a unique suggestion that the term AUM is created
by reversing the position of letters U and Ma in another context. 2.9

19


-----------------------------------umsahasram
.

citi paraiva kman rasena kenacidyut
citi paraiva sarvad'pyanastyajasya tu kriy |
citi paraiva gocarvabhsik mati smt
tritaivamanyath citecirantanairudryate 2.10
The Supreme Chit itself is Desire (will) when it is united with Bliss.
The Supreme Chit of the un-manifested is always associated with Action.
The Supreme consciousness (chit) itself is called Wisdom that helps to
recognize the seen world. Thus wise men have praised Supreme chit of
Ishvara as Desire (Will)-Action-Wisdom. 2.10

The Supreme Consciousness gets into Action when associated with

Bliss (ananda) with the power of its Will as told in Veda and Upanishads:
He desired - sokamayata and the entire universe is created by Bliss aanandeena imaani bhuutaani jaayante. It becomes the iccha-Shakti, the
Desire-Force, which is active both in the universe and in the individual.
Indeed, in its manifestation it does undergo several modifications, e.g.,
vital desire, egoistic impulsion, etc. Whatever these perversions be, at their
origin there is this Force of Chit. 2.10
Chit, the consciousness-force of Supreme Being will be vibrant even
when the Supreme Existent is not manifested. As told in Nasadiya sukta
(Rig: 10.129): It is sustained by its own power when there was no air before
the creation. It means, breathing existed in the form of liquid without the
aid of air. This Force itself moves into a creative status, becomes the
dynamic power of Action. This Power, kriya Shakti, is at the root of all
activity in the macrocosm and in the microcosm. Activity is inherent in
the Divine Being. 2.10

20


-----------------------------------umsahasram
The supreme chit that is always associated with action is called matiwisdom (jnana) which helps to recognize the seen world. The
Consciousness, Force of the supreme, functions as a power of cognition,
taking account of things in existence, organizing them in understanding. It
becomes the jnana-Shakti, which is at the root of all knowledge, both in the
universe and in the individual. The faculties of this Knowledge-Power are
several, e.g., thought, reason, intuition, etc.
Thus, since ancient times wise people have praised Supreme chit of
Ishvara as Will Action - Wisdom. 2.10
-

cikrati prabhau jvalattvadyaklasantatervikradhmajlametadambarasthala tatam |

visita pur'si y ivaprabhutvarpi
pthakprabhuca lakit'si s savitri pukare 2.11
Oh, Mother! The web of smoke (matter) created by your burning
flames had already filled the entire sky when Lord wanted to create you.
You are found as the independent power that existed before creation and is
now seen as another form of power of Shiva. 2.11

Shakti existed as an inseparable form of Purusha before creation and

she manifested as a distinct form after the creation. However, she is the
supreme Power. 2.11
21


-----------------------------------umsahasram
-

punarvipkato ghanbhavadbhirakigocaraistatastata samujjvalai khaskmareugolakai |

ajavkakoikandabndavadvyadh pur
maheadimayyume'mba maalni bhsvatm 2.12
Oh Uma! Who has the vision of Shiva, as told earlier, smoke like
subtle matter turns into solid and visible dazzling spheres of small circles
(atoms) resembling the roots of different trees (worlds) of the Universe. Oh,
Mother! They form various astral systems (mandalas) starting with
Nakshatramandala (constellations and galaxies). 2.12

The poet describes the system of creation starting with the solar
system here. Sun who is the source of each solar system encircled by a
number of planets is like the root of a tree in the universe. The term drishti
- vision is described as the root cause of creation of the universe.
Therefore, here Devi, addressed as the vision of Shiva refers to the power
of tapas of Shiva. Upanishads have also described seeing as the primal
cause of creation. 2.12



22


-----------------------------------umsahasram

.
tapo'gnidhmajlake bhavanti taijasavo
bhavanti jvanavo bhavanti prthivava |
kramea tadvisiraaktipkavaibhave
sahasrabhnumanala tu gocardi ghyatm 2.13
Atoms of radiant energy are formed in the web of smoke from the
fire of tapas in the sky. Then the atoms of water and earth are formed. All
these are formed in the splendid power of Shiva. The Sun who has
thousand rays should be regarded as the origin of all visible forms. 2.13

-

.
maykhamlimaale nidhya pdamugray
maykhaaktirpay tvay'mba ceamnay |
khakoata samhtai punastrirpareubhirvyadhyi magaldibhi saha grahairiya mah 2.14
Oh, Mother! One foot was kept fiercely on the solar system by you,
who is of the form of rays of radiant energy, when creation had started.
Later you created this earth along with planet Mars etc. with three types of
matters from the sky. 2.14
23


-----------------------------------umsahasram
Creation of different planets is suggested by the act of Devi keeping
her foot on solar system. This is the starting point of creation of different
stellar systems and galaxies. 2.14



-

.

visarjanena bhyas'pi devyatptayeyat

viceita vilakaa punarvyadhyata tvay |
ihntare vasundharmaykhamlibimbayoramuya karmaa savitri candramanala phalam 2.15
Oh Devi! You were not satisfied after doing this great work and
started to do some more amazing work. Mother, the result of your work is
the Orb of the moon (Chandramandala) which is created in between the
Earth and the Sun. 2.15

Creation of Moon in between the Sun and Earth is a wonderful act of

Devi. 2.15

.
24


-----------------------------------umsahasram
vadhpumkt tato babhvathuryuv ive
tvamvaraca llay vihartumatra viape |
aho prabhu nabhastanu tvadyagarbhasambhavdbhaanti kli tatra citrabhastvadtmajam 2.16
Oh Shive! You and Ishvara assumed masculine and feminine forms
in this world playfully. Then again, Oh Kali ! There is a peculiar saying that
the Lord who is in the form of sky is regarded as your progeny because he
has taken birth in your womb. 2.16

Ishvara took the form of golden masculine form within the solar
system (Aditya mandala) from Devis womb. That Purusha is called Aditya
because he is Aditis son and Shakti is also called Aditi. This becomes clear
in the next verse. Here the term form (akara) to be taken as divine esoteric
form and not as a human form with hands and legs. 2.16

.
pumnatho sa bimbato hiramayo divkare
dhiy'pi naiva kevala hiramayena varma |
ida tu kryarpamanyaducyate budhai prabhorihntare n punarvapustadamba bimbitam 2.17

25


-----------------------------------umsahasram
Masculine form, Purusha revealed in that golden Sun, has not only
golden complexion but also golden (knowledgeable) intellect. Wise people
regard this as another dynamic form of Lord. Mother, yet another form is
reflected here in the hearts of people. 2.17

Radiant form of golden Purusha, Shiva has taken the form in the
hearts of people. It is a reflection and not actual matter. The term golden in
complexion suggests the divine form and golden intellect suggests the
knowledge. Another form is explained in the next verse. 2.17




.

svaya ca kcanaprakavarma prabhkare
tath'ntare n ca tasya bimbit'si sannidhau |
rasasya devat'si devi pukare divkare
maykhadevat'si bhogadevat'si dehiu 2.18
Oh Devi! You are revealed in the form of golden radiance in the Sun
and reflected as the light of knowledge in the hearts of people. You are the
Goddess of bliss (rasa) in Antariksha between Earth and the Sun. You are
the Goddess of rays in the Sun and you are the Goddess of enjoyment in
people. 2.18

She is the Goddess of sunrays because she is the originator of light

that is the source of life in this earth. She is the Deity of enjoyment, which
represents her power of Agni (bhoktritva), and her revelation as bliss (rasa)
indicates power of Soma (bhoga).

26


-----------------------------------umsahasram
[Somo va annam Agnirannada Brahmana] 2.18

.
visarjanena bhyas nabhasyamutra bhskare
mahu cmbike yuv vidhya dehino bahn |
kite sudhkara gatn pitn vinetumavyaye
tan ca tatra babhrathu prapacarji myay 2.19
Oh Ambike! You both have done enormous creation in the world of
Sun, mid world and on Earth. Oh, eternal queen of the worlds you both
assume different forms playfully to lead Pitris who go to the world of
Moon. 2.19

Abode of Devi along with Ishvara in three worlds viz.,

Manushyaloka-Pitriloka-Devalokas is mentioned here. 2.19



.
nabho'ntare hiramaya vibhu pracakate hara
27


-----------------------------------umsahasram
dineabimbabimbita bhaanti pakajsanam |
ihsmadantarlaya vadanti viumacyuta
savitri janminmiya trimrtivdidhorai 2.20
Oh, Mother! Lord with golden complexion revealed in mid world,
Antariksha is regarded as Hara, revealed in the Sun is called Brahma and
the Lord who is within us, is termed as Vishnu by people who propagate
the concept of three forms (trimurti). 2.20

Purusha presiding in the three lokas viz., Bhuhu, Bhuvaha and Svaha
is described here according to the pouranikas who put forward the concept
of three forms (trimurti) as described in legends. 2.20



.
nabho'ntare pracakate hiramaygamvara
dineabimbaprua hirayagarbhamkhyay |
virjamnamakara virjamantare n
savitri tattvavedinmiya tu nmakalpan 2.21
Oh, Mother! Vedantins have conceived different terminology. The
golden form revealed in the sky is Ishvara. Purusha reflected in the Sun
(solar system) is Hiranyagarbha and the divine form shining in the hearts
of people is Akshara Purusha, Super form (viraja). 2.21
28


-----------------------------------umsahasram



.
hiramaygamambare vadanti somamambike
divkarasya maale tu bimbita purandaram |
arrimihntare'gnimlapanti bhsura
cirantanoktidarinmiya ive pralik 2.22
Oh Ambike! According to the concept of old system of Vaidikas,
visionaries of Mantras, golden Purusha who is in the sky is called Soma.
He is regarded as Purandhara (Indra) when he is reflected amidst solar
system. Oh Shive! One who is shining in the hearts of people on Earth is
called Agni by them. 2.22

.
saroruhkavgvadhmanoharau tu prvavatsudhubimbapruastu rudrasajaka ive |
hiramayo'ntarikajta vara sadiva
sadeva vastu kcangi pacamrtivdinm 2.23
29


-----------------------------------umsahasram
Oh Golden Deity! As told earlier, the Lord who is in the Suns abode
is Sarasvatis consort Brahma, the Creator and lotus eyed Vishnu is in our
hearts. Oh Shive! the Lord who is revealed in Soma is Rudra, the golden
purusha Ishvara who took birth in mid world (antariksha) is Maheshvara
and all-pervading lord Parabrahma is Sadashiva. These are the forms
according to the tenet of five forms of the lord (pacamrtivdins). 2.23

The tenets of Shaiva and Shaaktas consider Brahma, Vishnu, Rudra,

Maheshvara and sadhashiva as five forms of the Lord. 2.23

.
prabho pram''ditastata pramvat svaya pthag
vihyas arri prabhau tato hiramaye
hiramayganktirnabho'ntare ca bhskare
tath'ntareu dehin mahevar jayatyum 2.24
In the beginning she was the Consciousness (chit pram') of the lord
and then as a second form she herself was the Universal consciousness. Her
third form was the sky, Daksha. The fourth one is in the space enclosing
three planes viz.,Bhu, Bhuvaha and Swaha-the earth, mid region and the
heavens. Her fifth form is golden form in the Sun and Uma is shining in the
hearts of people as Maheshvari, in her sixth form. 2.24
Six manifestations of Devi Uma, the three forms before creation and
the three after are described here. 2.24

30


-----------------------------------umsahasram


.
madyamambik'khilasya viapasya duadhdavihapdapakaj dhunotu kaajlakam |
ime ca komalai padairamlyatalpalinastadyamacarpat bhajantu pacacmar 2.25 50
May the mother of all the worlds whose lotus feet are not attainable
to wicked people eradicate my difficulties. May these precious words
woven in panchachamara meter serve as a delicate comforting bed for her.
2.25

The poet has used the term shayya - bed to suggest that his
composition is woven with soft words with simple letters. Devis joyful
companionship with her beloved is suggested by the term Panchachamara.
2.25

31


-----------------------------------umsahasram
- ttya stabaka - 3rd Stabaka

- tanumadhyvttam - Tanumadhya meter

- saarryca sdhanam contrivances of Devi in her
corporal form.

Whether corporal forms of Shiva and Shakti exist or not is discussed

in this stabaka and it is established that they have playfully taken corporal
forms.

.

ubhrasmitaleo mturmarutnna |
antastimirmanta vidadhtu 3.1
May the pure smile of the Mother of Marut gods put an end to our
inner darkness, various kinds of ignorance. 3.1

Parameshvara is known as Indra who is the father of Maruts. Shive is

Indrani, Shachi, the power of Indra. 3.1

.

dyau bhuvann mtpitarau tau |
32


-----------------------------------umsahasram
devsuramartyairvandyvavinindyau 3.2
Shakti and Shiva are the Mother and Father of all the worlds since the
creation of the universe. They are devoid of any blemish (of worldly
matters) and are worshiped by gods, demons, and men. 3.2

.
brte pthagekastau vigrahavantau |
haikaarra dvandva kaviranya 3.3
Two different opinions about Shiva and Shakti pose an enigma. They
are two distinct forms according to some and they have merged into one
entity according to another view. 3.3

.
akti tanunyma ca pumsam |
vakti pramady sandehayuto'nya 3.4
Some skeptics think that only Ishvara has masculine form and Shakti
has no distinct entity at all. 3.4


.
a ca tameke sanmtramuanti |
33


-----------------------------------umsahasram
brahmaikamathnye gyanti na aktim 3.5
Only Ishvara is regarded as sat svarupa, Existence by some. Others
describe Ishvara as single Supreme entity, Brahman and not Shakti. 3.5

Upanishads praise almighty as only Brahman eekamevadhvitiiyam

Brahma... 3.5

.
kecittanuhna prajyutamam |
akti vidurasya prajmavikuhm 3.6
Some people think Ishvara is formless but united with transcendental
wisdom and Shakti is regarded by them as His invincible wisdom. 3.6

.
ukta dadhatastai kecit punarhu |
mytanubandha nthasya na akte 3.7
Pundits with such opinion (as earlier) further say that Ishvara takes
playful form by his own will and there is no role of Shakti in divine play.
3.7

.
34


-----------------------------------umsahasram
nitya saarrau ye pitarau tau |
eko'pyathav tn pratyha nisarga 3.8
Convictions like either only Ishvara or both Ishvara and Parvati to
have physical forms eternally in this world are proved wrong by the
nature. 3.8

Nature proves them wrong since no one can have an everlasting

physical body in this world.


.
mtpitarau yat tvekaarrau |
citraprathanrth s kcana ll 3.9
The divine play of Shiva and Shakti to show their oneness in a single
form is wonderful. 3.9

.
sanmtrakathn krye manujdau
dhsvntaviksa sytkraahna 3.10
Evolution of intelligence and mind would be rendered futile when
people contend that only Sat (Brahman) is the origin of the creation of
species like humans. 3.10
35


-----------------------------------umsahasram

.
advaitibhirany my''rayay |
akteratirikt s ki kimu vdai 3.11
Proponents of advaita philosophy take shelter under the idea that
Maya is the motivation for creation. However, is not that power nothing
but Shakti? 3.11


.

na syt pthagtm akte kimupdhe |
caku ritacittervivktit v 3.12
Does not Shakti have a separate identity? She is the very
consciousness, which is distinct from the universe. Though Atman is allpervading, it becomes limited when united with adjuncts. 3.12

.
ekntavidehau tau cedatiskmau |
lltanubandhaktvabhidheyau 3.13
If they (Shiva and Shakti) were very subtle and formless, they would
not be capable of taking playful forms at their will. 3.13
36


-----------------------------------umsahasram
It has to be concluded that Shiva and Shakti are not capable of taking
corporal forms at their will if we think that they are very subtle and aloof
from all. However, it is not so. They have equal power to assume form and
to discard it. Otherwise, they would not be omnipotent. 3.13

.
bhaktnanughan divydbhutalla |
tadvigrahabandho bodhyo lasadartha 3.14
The glorious divine assumption of form at their will for the purpose
of blessing their devotees is marvelous in play. It is full of sparkling
meaning. 3.14

What is the motivation for them to take physical form? They have
assumed physical form in order to make itself more accessible to those who
seek for it in devotion. The human mind finds it difficult to have love and
attraction for something intangible, impersonal. It finds easier to approach
towards and focus its attention on a concrete physical form. Each form
assumed by the Divine has its own significance; it is relevant to the truth
embodied in it. They being omnipotent, have all the control. 3.14


.

strtva yadi nea pustva kuta iam |
n v kimu nr na sydanumey 3.15

37


-----------------------------------umsahasram
When feminine form of Godhead is not aspired, masculine form is
not accepted as well. The same principle should be applied for both. Why
feminine form is not conceivable like male form is conceived? 3.15

.
tasmt pitarau tau vcyau matimantau |
skmvapi bhyo lltanumantau 3.16
Therefore, it should be clearly understood that the wise divine couple
assume corporal forms playfully despite they being infinitesimal. 3.16

.
nsmattanuvatte aktvaramrt |
ek'mtarp tvany praavtm 3.17
The forms of Shakti and Ishvara are not like those of ours. While Devi
Uma is nectar Incarnate, Ishvara is Pranava, embodied with knowledge
and primordial sound (Omkara). 3.17

.
divya ghanateja kurvad dhvanimanta |
sampayadaea mrti praavtm 3.18
38


-----------------------------------umsahasram
The divine Light, witness consciousness of the entire universe,
creating sound (nada) in everything is the Pranava form, Shiva. 3.18

Pranavaatma Ishvara is the resplendent divine Light that is present in

the entire universe in a very minute form creating imperceptible sound.
3.18

.
divyo ghanasoma syadan rasamanta |
bhujan bhuvanaugha pyaarram 3.19
The divine figure of nectar, Shakti enjoys the internal shower of bliss
of Soma in the universe. 3.19
Pavamana Soma is praised as having the form of nectar, amritatma in
Veda. 3.19

.

bodho'navalambo divya khalu teja |
moda pariuddho divya khalu soma 3.20
Knowledge that is unconditional and unlimited is the divine Light
and pure happiness is indeed Soma. 3.20

39


-----------------------------------umsahasram
Principle behind the two forms of Light and Nectar, Pranava and
Soma are told here. Happiness that does not depend upon any external
object is considered as pure happiness. 3.20

.
somamahoau yto ghanabhvam |
pitrorbhuvann sakalpamahimn 3.21
The parts of Soma and Mahat turned into solid forms by the glorious
power of will of father and mother of the universe. 3.21
3.21

Solid form of Soma is the Moon and solid form of Mahat is the Sun.

.
rdhayasa ta cinmayakyam |
nandamayg tvam devi kileyam 3.21

Oh Devi! You are worshipping Ishvara with the form of

consciousness. You are indeed endowed with the form of Bliss. 3.21
3.21

You worship Shiva with the offering of your blissful form to him.

.
40


-----------------------------------umsahasram
divya tava kya divye tava vastre |
divyni tavmba svarbharani 3.23
Oh, Mother! Your figure is divine, your garments and gold
ornaments are indeed divine. 3.23

Golden color implies divinity. 3.23

.

yaddevi viloky'syaprktaky |
yukt samatt seya tava my 3.24
Oh Devi! Your inexplicable Maya has made it possible to view your
divine form. 3.24

.

navystanumadhy pratn tanumadhym |
vidvatsadasm samyakprathayantu 3.25 75
May these new verses composed in Tanumadhya meter bring out the
glory of Uma! The eternal lady (tanumadhya) is in the assembly of wise
people. 3.25

41


-----------------------------------umsahasram
The poet aspires that his composition would help getting the proper
knowledge and eradicates misunderstandings about Uma among wise
people. 3.25

42


-----------------------------------umsahasram
- caturtha stabaka - 4th Stabaka

- gtivttam - Giti meter

- dhytmikavibhtaya - Spiritual glory

Devi Umas divine manifestation as Kundalini power is eulogized in

this Stabaka.

.
amtubibasrd bhyo'pi vinirgato bha skma |
sro gaurvadand darahso haratu dukhajla na 4.1
May the gentlest smile of Gauri more blissful than the delightful
moonlight obliterate our sorrows. 4.1

.
kulakue pruvant cetant hdi samastajantnm |
mrdhani vicintayant mtyujayamahii vijayate bhavat
4.2
Oh, Queen of Mrityunjaya! Conqueror of death, you are reigning by
creating vibrations (sound) in basal center (muladhara chakra-kulakunda),
awakening consciousness in the hearts of all creatures, and inspiring
thinking in the head. 4.2
43


-----------------------------------umsahasram
Maha Shakti stations herself within our physical body at different
levels in muladhara (basal center), hridaya (heart), and mastaka (head) as
Vagruupaa, Chittiruupaa, and Manoruupaa. She carries out different vital
functions viz., speech as Paravak in basal center, as the self-aware
consciousness in the heart and she lives in the head in the form of various
faculties of mind as thought, understanding etc. The term,
Mrityunjayamahishi suggests that Shakti is the nectar (amrita) form of
Ishvara, conqueror of death. Ancient seers recognize four derivations of
speech (vak) viz., paraa, pashyantii, madhyama and vaikharii of which the
human word is the last one, vaikharii. 4.2


.
tejojalnnasraistrayo'avo mlahdayamasteu
pktte nipannstrailokyavypike'mb dehavatm 4.3
Oh Mother of all living beings! You are indeed pervading all the
three worlds. Three basic elements (atoms), essence of fire, water, and food
are formed by your power in basal center, heart, and brain. 4.3

Subtle form of atom of Speech formed by the essence of fire is in basal

center, muladhara. Vital force, Prana formed by the essence of water is in
the heart lotus, Anahata chakra and the Mind is in the brain (head) that is
formed by the essence of food. Chandogya says, Mind is annamaya (food),
Praana is aapomaya (water), and Speech is tejomaya (fire). 4.3

.
pre arrailpe dvrea brahmarandhrasajena |
44


-----------------------------------umsahasram
npathena gatv taijasamaumviasyameyabale 4.4
Oh Devi of immeasurable strength! You enter the physical body after
its completion through Brahmarandhra and occupy the Fire - element
(muladhara) passing through the nervous system (nadi chakra). 4.4

Divine Mother, Uma fashions the amazing and intricate structure of

the human body in her boundless strength. Then she enters into it with her
immense power through the subtle-opening at the crown of the head
known as Brahmarandhra. Then, she passes through the subtle nerve
channel that runs centrally (madhyanadi Sushumna) in the nervous
system from the head to the base of the spine, proceeds to her station in the
Fire principle, muladhara, in the para vak, the supreme speech that is latent
there. 4.4

.
aenviydau ysi punasta tataca nirysi |
mrgbhy dvbhy tva ny pact puraca
siddhbhym 4.5
In the beginning, you enter basal center (muladhara) with one
fraction of your power and come out of it. Then, you enter again through
another approach. Thus, you enter and leave the physical body through
both anterior and posterior gates (randhra) of nervous system (nadi chakra)
that is already formed in a physical body. 4.5

Downward movement of Shakti through brahmarandhra - head until

muladhara and her reverse journey starting from muladhara to
brahmarandhra is described here. 4.5
45


-----------------------------------umsahasram

.
ytytavihre mtastasmin bhavatyupdhiste
rabhya mastakasthalammldhramasthipajarik 4.6
Oh, Mother! Skeleton of the human body is the substratum for your
playful journey from head (mastaka) to basal center (muladhara) and from
there to mastaka again. 4.6


.

ntanuu viharant tvm updhivkterjaganmta |
sdyt kualin parokavdapriy prabhante 4.7
Oh, Mother! Some people observe you symbolically as kundalini
moving on the Veena. The framework of bones on which you are moving is
called Veena, string instrument because of its shape. 4.7

The substratum for the movement of Kundalini power is compared

with Veena as well as serpent (kundalini). It is believed that that
Kulakunda (kundalini) the power in muladhara will be normally asleep. It
moves upward being awakened by the power of yoga and enters sahasrara
in the head. It is also believed that kundalini power appears like a serpent
that sleeps in curled up form, and stretches its body to a great length when
awakened. Anandalahari also has a similar reference. 4.7

.
46


-----------------------------------umsahasram
nabhasa radvr pravahant ya iha vigrahe aktim |
anusandadhti nitya ktinastasyetarairala yogai 4.8
There is no necessity of following any other yogic practice for a seer
who can witness the Shakti flowing constantly from sky into the physical
body through the head. 4.8

The divine Shakti, power of consciousness flows from Akasha into

the purified body through the center in the head, the Brahmarandhra. The
seeker has to be attentive to it and follow its course with his awareness.
There is no break in this inflow and equally there can be no interruption of
its conscious reception in the being. The descent touches deeper and deeper
levels in the being in its flow and a conscious canalizing of it makes it
pervasive. This constant vigilance, pursuit and reception of the pouring
Shakti eventually leads to a conscious oneness with the Divine Power,
making other forms of Yoga unnecessary. 4.8

.
sarveu viasi tulya nirgacchasi tulyamamba bhuvannm |
jt cedasi aktyai na jt cedbhavasyahaktyai 4.9
Oh Mother of all worlds! You enter and leave everyone with the same
intensity as life force. The seer who is aware of your activities will be
blessed wherein egoism will flourish in those who are ignorant about your
movement. 4.9

The Divine Shakti, the supreme creator, enters into all her creatures
and goes out of them alike. Only a few people are conscious of Devis
movement in their body. They receive strength and support from her
47


-----------------------------------umsahasram
action and achieve progress in their spiritual pursuit. Those who are not
aware are immersed in worldly matters being stuck in the path of ego.
4.9

.

avataraa dhyta ced rohaamadbhuta bhavecchakte |
yasminnida arra bhavati mahadvaidyutgniyantramiva
4.10
Shaktis ascent from muladhara would be magnificently faster in a
persons physical form if he can experience her descent from the sky
through his head (sahasrara) and that physical body would become like a
great electrical fire machine. 4.10

Scientists have invented modern electric machines that are useful in

giving light. This is compared to the physical form of a person who would
be able to experience descending energy from the sky through his head.
This yogic power would make Shaktis (energys) ascent from his
muladhara to sahasrara (basal to head) magnificently faster. 4.10

.
rohaamadhytu hdaye'hakramtranipatyai |
tadanu arramida syt sukhya dukhya v yathbhogam
4.11

48


-----------------------------------umsahasram
Negative ego would be formed in the heart when awareness of
ascending flow of energy is not awakened. Consequently, that physical
body would undergo either sorrow or happiness caught up with negative
ego. 4.11

.
y vyaktit janimatmahakti sakalabhedadhbhmi |
pthagiva tavmbike s sattaivopdhisarayd bhnt
4.12
Oh, Mother! Individualistic ego of all creatures has its substratum in
the intellect, which supports differential feelings. Your power appears
differently depending on the substratum that it controls. 4.12

.
etmhuravidy bja sasravkarjasya |
sarvarasaphalayutasya prrabdhajalena devi dohadina
4.13
Oh Devi! This is called Avidya, seed of the great tree of births and
deaths, which has all types of tasty fruits. This tree of life on this earth is
grown by past deeds-water. 4.13

Here, life on this earth is compared to a tree. Ignorance (Avidya) is its

seed (bija); feelings like Sringara are its Rasa; purpose is its fruit (phala)
and water is its past deeds (prarabdha karma). 4.13
49


-----------------------------------umsahasram

.
vyaktitvrpakadehe nimne kulyeva janimat mta |
pravahatyanrata te akticitri devi tanvn 4.14
Oh Mother of all creatures! Your energy creates many miracles in that
physical body wherein individualistic sense is surrendered. Energy flows
in that body constantly like water flowing into canals at a lower level
without any obstacle. 4.14

Negative ego (ahankara) is the obstacle for the flow of Devis energy.
Easy flow of the energy is assured when ahankara is surrendered
completely. 4.14

.
sramapmaubhta hdayastha srayo viducittam |
reha pra kecana pacnilamlabhtamhurimam
4.15
Wise men think that consciousness (chit) located in the heart is the
core substance (essence-saara) of an atom of water. Some other pundits
regard this essence of water as the primary life force (prana) which is the
basis of five breaths (air). 4.15

50


-----------------------------------umsahasram
Prana, apana, vyana, udana and samana are the five life forces.
Upanishads say that the most vital life force (mukhya prana) is the essence
of water that is in the heart. 4.15

.
mana eva cittasaja vyavaharat vibhajannabhijnm |
kavilokavyavahrastadadhnastattvadhrbhavatyany 4.16
The ignorant people who do not know the distinction between the
terms, mind, and consciousness think them as the same. Even some
scholars are under such misconception. Nevertheless, the fact remains that
these two terms are different. 4.16

.

tadanhatasya vilasad dakiato daharanmakaguhym |
citta kulakutte k'pyanughti devi ramikal 4.17
Oh Devi! Some unique radiant spark of yours from kulakunda
(muladhara) showers blessings to the consciousness (chitta) that is located
in the cavity called dahara (heart) on the right side of anahata chakra that
can be visualized through yogic vision. 4.17

According to Maharshi (Ramanagita), the heart is the dwelling place

of self-effulgent Atma. Then, why is it said here, some radiant spark (of
light) of Devi flows from muladhara to chitta that is in the heart? Well,
there is no inaccuracy in saying so. It is well known that muladhara is the
origin of all physical forms comprised of five elements. Therefore, the

51


-----------------------------------umsahasram
spark of energy flows from muladhara to the nerves that are spread around
the heart to give competence for conducting different activities. This is
known as chittakala - radiant spark of consciousness, which gives the selfeffulgence to the heart. 4.17

.
cittamau lia te kalay'guhapramamiva bhs |
darpaamamalabrahmapratibimbkaraka ive bhavati
4.18
Oh Shive! Consciousness that is glowing with the merging of your
unique radiance becomes a pure mirror that can attract reflection of
Brahman, which appears like a thumb. 4.18

An atom is not visible since it is very tiny. Consciousness in the form

of radiance of heart becomes the mirror that can attract the reflection of
pure Brahman. It means, pure Brahman is visible even in the atom of
consciousness in the form of Atma. The consciousness, chitta is like a
mirror, the pure Brahman is conceived as the image (object), and the Atma
(self) is reflection. 4.18

.

antaramvartbha pratibimbamakyametadasya |
aguhbha prhurmnenopdhicaittabhsaste 4.19

52


-----------------------------------umsahasram
The reflection of this formless Ishvara in the sky that is rotating
circularly is called Angushthaabha according to the size of its appearance
in the consciousness where your power is vested. 4.19

Reflection of formless Ishvara in the form of a thumb in the sky of

consciousness is possible because of the company of unique radiance of
Devi. 4.19


.
dampatyorv rpapratibimbau cakuo ive bhavata |
kulakue hdaye cpyarpayoreva kacidullsa 4.20
Oh, Mother! Reflection of the forms of both you and Ishvara are seen
in kulakunda (muladhara) and in the heart (anahata). Formless reflections
of both you and Shiva in both the places are shining. 4.20

.
cittamayo vitta ya ida mlye prapacato'pyadhikam |
hdayaguhy nihita jnte sa vijahti bahir 4.21
One who perceives the value of this consciousness lodged in the cave
of the heart in minute form as higher than all the worldly wealth would
abandon all external desires. 4.21

As man withdraws his mind from its external preoccupation, he

becomes aware of his inner being, its successive levels of existence, and its
deepening layers of consciousness. If he delves within himself more and

53


-----------------------------------umsahasram
more, he arrives at the chamber of the heart, which appears like a cave due
to the narrowing passage that leads to it and the darkness that intervenes.
In the heart-cave is a concentration of consciousness that is divine. It is a
priceless treasure, microscopic but greater in value than the whole
universe. He who finds this gem within himself has no interest in other
objects. All desires that pull one outward drop by themselves. 4.21

.
aprpt mrdhna hdayt samprasthit dht ny |
tvadrucirukt buddhistvayi nih bhavati devi tannih
4.22
Oh Devi! Intellect receives your radiance (consciousness) originated
from the heart before it reaches the head. Allegiance of the intellect filled
with your radiance is verily that of yours. 4.22

.
annamayu prpta dhjyoticandramrkamiva teja |
paribhyate mahevari mana iti sakalpasambhavasthnam
4.23
Oh Maheshvari! The light of intellect joined with the essence (atom)
of food is called mind, the origin of thought and intention, just like the
moon shines with the reflected light of the sun. 4.22

54


-----------------------------------umsahasram
Flame of intellect originated from the heart is called mind when it
reaches head. 4.22

.
sakalpe sakalpe cicchakti manasi visphurant tvm |
ya upste sa janaste ghti maheavallabhe caraam 4.22
Oh Beloved of Maheshvara! He who worships you as the resplendent
power of consciousness in his mind with ardent intention obtains your feet
(blessings). 4.22

The thoughts are crowding thick and man is lost in them.

Nevertheless, if he detaches himself a little from the flow of thought, he
becomes aware that behind this stream of ideas and thoughts there is a
consciousness at play. It is a dynamic power of consciousness that throws
itself in a movement of active thoughts and ideas. An aspirant who
contemplates the vibrant power of consciousness revealed in each thought
with ardent intention would obtain the blessings of Chit-Shakti,
Consciousness-Force, who sports in the mind in the form of ideas and
thoughts.
Oh! Devi! Intellect receives your radiance (consciousness) originated
from the heart before it reaches the head. Allegiance of the intellect filled
with your radiance is verily that of yours. 4.22

.
annamayu prpta dhjyoticandramrkamiva teja |
55


-----------------------------------umsahasram
paribhyate mahevari mana iti sakalpasambhavasthnam
4.23
Oh Maheshvari! The light of intellect joined with the essence (atom)
of food is called mind, the origin of thought and intention, just like the
moon shines with the reflected light of the sun. 4.23

Flame of intellect originated from the heart is called mind when it

reaches head. 4.23

.
sakalpe sakalpe cicchakti manasi visphurant tvm |
ya upste sa janaste ghti maheavallabhe caraam 4.24
Oh Beloved of Maheshvara! He who worships you as the resplendent
power of consciousness in his mind with ardent intention obtains your feet
(blessings). 4.24

The thoughts are crowding thick and man is lost in them. However, if
he detaches himself a little from the flow of thought, he becomes aware
that behind this stream of ideas and thoughts there is a consciousness at
play. It is a dynamic power of consciousness that throws itself in a
movement of active thoughts and ideas. An aspirant who contemplates the
vibrant power of consciousness revealed in each thought with ardent
intention would obtain the blessings of Chit-Shakti, Consciousness-Force,
who sports in the mind in the form of ideas and thoughts. 4.23

56


-----------------------------------umsahasram
.

dhracakraayane mameha nidr vihya vicalantm |
gtaya et parammupatihant jagadvibho kntm
4.25 100
May the songs of mine in Giti meter awaken (in me) the supreme
Devi, consort of the Lord of the universe, who dwells in my muladhara
chakra. 4.25

These are the lyrics of a poet, who is blessed with kundalini power.
The tenets in this stabaka are established by the poet with the knowledge
obtained from his guru and with his own experiential knowledge. 4.25

sampta ca prathama atakam

End of First Shataka

57


-----------------------------------umsahasram
umsahasram
- dvitya atakam Second Shataka
pacama stabaka - 5th Stabaka
pariaya - Wedding

upajtivttam
Upajati meter

.

rkhaacarcmiva kalpayantyo
muhu kapoleu sakhjanasya |
rkahaknthasitkur
rmanti kurvantu jaganti bhsa 5.1
May the radiance of the sprouts of smile of the consort of Srikantha,
which are acting like the decorative sandalwood paste on the cheeks of her
friends, make the world prosperous. 5.1

58


-----------------------------------umsahasram
Here, the poet describes the smiling face of newlywed Uma, which
carries many romantic narrations to her friends, making them blush.
5.1

-
.
krtirvalak kusumyudhasya
svardrikodaajayonnatasya |
darasmitarrdviradsyamturdrghyas vo vitanotu bhtim 5.2
The radiance of the smile of Gajananas (of two faces) mother
indicates the pure fame of cupid god achieved by his great triumph over
Shiva who has golden mountain Meru for his bow. May that smile give
you prosperity for long. 5.2

Cupid god, Manmatha was successful with his arrows of flowers

against Shiva who has solid mountain Meru for his bow. Cupids pure
fame refers to his success in uniting Shiva and Parvati in matrimony
(parinaya) even though he was turned into ashes by Shiva. 5.2

59


-----------------------------------umsahasram
.
pramathyamnmtarivciprodgacchadacchcchaturakalp |
yumkamicch vidadhatvamogh
vighneamturdarahsale 5.3
Gentle smiles of the mother of Vighnesha are very pure like pure
chilly water drops of waves spurting out of rapid churning of milky ocean.
May those smiles fulfill your aspirations without fail. 5.3



.
candrtapa kacana samprasanno
maheanetrtithitarpao na |
manobhila saphalkarotu
mahevarhsalavapraka 5.4
The glow of Maheshwaris inexplicable pleasant smile like
moonlight, a feast to the eyes of Maheshwara may fulfill the desires of our
hearts. 5.4

Maheshwaras eyes are happy and contended with the sight of

Maheshwaris sweet smile filled with tranquility like the guests who are
60


-----------------------------------umsahasram
pleased with good hospitality. Moonlight implies tranquility, cooling, and
nucleus of nectar (shanti, sheetala,, and amritagarbha). 5.4

.

valakavakojapacalena
calena srdha ktakelayo na |
puratrayrtikalatrahsabhso nirsa vipad kriysu 5.5
The luster of the smiles of the spouse of the Enemy of three cities,
which is playing with the moving edge of white upper garment covering
her breasts, may put an end to our troubles. 5.5



.
bhysurysahari tni
smitni bhteamgdo na |
ye tvio bibhrati digvadh61


-----------------------------------umsahasram
gaeu karprapargallm 5.6
May the soothing smiles of Shivas beautiful wife remove our misery.
The luster of those smiles bears the elegance of camphor dust on the cheeks
of women-quarters (quarters as women). 5.6

Here, all the directions are compared with women and Umas smile
is compared to a cosmetic that enhances the beauty of women. 5.6


-
.
kurvantu kma saphala (tva) madya
kuldrikanyhasitni tni |
ye maykhai kriyate sitdrerudynavu navo vasanta 5.7
The rays of laughter of the daughter of the great mountains create
new spring in the gardens of Himalayas. May those laughters grant my
desires. 5.7



62


-----------------------------------umsahasram
.
mreita bhaacandrabhs
nsvibhmahas dvirukti |
purrinrsmitakntayo me
prni kurvantu samhitni 5.8
The luster of the smiles of the lady of Purari, Shiva, is the recurrence
of the luster of Moon, being the ornament of Shiva and is also the
recurrence of the luster of her nose ornament. May those rays of luster of
her smiles fulfill my desires. 5.8


.

nirmya vivlayamamba arvastvay sama ilpavid sa ilp |
vihartumicchannayi vohumaicchannr bhavant puruo bhavastvm 5.9
Sharva, being a sculptor par excellence, created the universe along
with you who is skilled in the art. Subsequently Oh, Mother! He assumed
the form of male and you as female for divine play. 5.9
63


-----------------------------------umsahasram



.
divya dukla dhavala dadhn
vey phandropamay lasant |
praphullarjvavilocan tva
prapacabharturnayannyahr 5.10
Oh, Mother! Having eyes like fully bloomed lotus, wearing white
divine robes and shining with braid like snake, you have stolen the eyes of
Shiva the Lord of the Universe. 5.10

-
.
pratyagabandha jvaladuttama te
bhujagarjopamaveirpam |
tmaikanihasya ca vivabharturrdhaymsa vilocanni 5.11

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-----------------------------------umsahasram
Every limb of your body being resplendent along with your braid as
if the king of snakes was pleasant to the (three) eyes of the Lord of the
Universe even though he is known to be in constant communion with Self.
5.11


.
abhstvamdyasya manomadya
sa cpi te prtipada babhva |
na kevala v sakalasya csddmpatyabandhasya tadamba bjam 5.12
Oh, Mother! You were cherished dearly by the First man who came
into being in this universe and he also became your dearest. Your union in
matrimony initiated the institution of marriage in this world. 5.12



.
tavtiknt naynntavttirhsa purreca navenduhr |
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-----------------------------------umsahasram
ubhau vivhotsavaprvaraga
nirvartaymsaturdirme 5.13
Oh, beautiful primordial woman, your captivating side-glances and
the beautiful smile like the rising Moon of Shiva, together created the
prelude (purvaranga) for your wedding ceremony. 5.13




.

dtu prabhu sntvayitu samartha
kartu kamastarjayitu ca akta |
sarakatnm tava sarvavandye
karasturubht ghta 5.14
Oh, Mother! Your hand held (in matrimony) by Shiva is affluent in
granting aspirations and capable of consoling the devotees. It has the
competence to do all the work and is also able to intimidate (enemies). Oh
Devi! Revered by all, may your hand protect me. 5.14

.

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-----------------------------------umsahasram
sprau na aky parame paraistva
sa cnyay cintayitu na akya |
tvameva arvasya sa eva te'mba
dmpatyameva yuvayostu satyam 5.15
Oh, Mother! You cannot be desired (touched) by any other than Shiva
and He also cannot be approached by anyone else as spouse. You belong to
him and He belongs to you. Only your union in matrimony is the eternal
truth. 5.15

Matrimony of Shiva and Shakti is the only true bondage since Shiva
is the origin of all the men (species) and Shakti is the origin of all the
women (species) in this world. 5.15

.
nijdvatasenduta indumanyamutpdya te ambhuraddvatasam |
mrtmivsau ubhagtri rtri
prpya tvady kabar cakse 5.16
Oh, deity with auspicious limbs! Lord created another moon from the
crescent moon, which is on his head and presented him to you as an
67


-----------------------------------umsahasram
ornament. The moon gifted to you is shining on your dark braided hair,
which is the very embodiment of night as it were. 5.16



.
babhvithgendraghe yad tva
sa cevarastatra cakra vsam |
vilokamnastava devi vidyut
pcliky kamanyabhvam 5.17
Your Lord was watching your enchanting form, which appears like a
dazzling doll of lightning when He stayed in the Himalayas, the king of
mountains with you in your fathers house. 5.17



.

siddha sa v sdhayitu pravtto

yoga pradagdho madanaca kalpe |
vati krti giriasya bhartu
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-----------------------------------umsahasram
tubhya tvapareti yaaca kartum 5.18
Oh, Mother! It is well known that Cupid was burnt to ashes in his
efforts to unite you both (who are already united). Eventually, Shiva
earned the fame as devoted to you and you got your famous title as
Aparna. 5.18

Parvati is known as Aparna because she stopped eating even leaves

when she was doing penance for obtaining Shiva as her husband. Kalidasa
also has referred this in his famous epic Kumarasambhavam. 5.18

.

ghora tapacedracita tvay'pi
prgrpabhartu samanugrahya |
vihya yatna ka ihkhil'mba
sambaddhamapyarthamupaitu jantu 5.19
Oh Mother of all! You went through an ordeal of severe penance to
obtain favor of Shiva who was your husband (in previous birth). How can
anyone in this world obtain any desired object without efforts? 5.19

Parvatis great penance for Shiva, despite the fact that she was his
wife Sati in her previous birth, is well known. 5.19

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-----------------------------------umsahasram

jvalatkapardo dahankabhla
kaplaml karikttivs |
bhujagabho bhasitgarga
pupeu vair paruahsa 5.20
Shiva being an enemy of cupid god has all the odds like tuft (jatajuta)
on his head, a mark of fire on his forehead, a garland of skulls and clothing
of elephant leather. He is decorated by serpents, uses ashes as cosmetic,
and his laughter is very hoarse. 5.20




.
manavs puruastril
jahra te cedanaghgi ceta |
dntamartho'yamavpa naiva
prtirbahikraamriteti 5.21
Oh Sinless Divine Lady! We have to agree with the saying that love
does not depend upon external features; when we see this person with a

70


-----------------------------------umsahasram
trident in his hand and whose abode is burial ground has stolen your
mind. 5.21


.

rpa purrerathav tadetat
seya ca ce samayntareu |
knta vapu kntatarca llstvay sama khelitumea dhatte 5.22
Perhaps whatever is described above is an occasional form of Shiva.
He assumes a pleasing form with more pleasing manners when he has a
pleasurable time with you. 5.22

.
prahayaka samavetasiddho
ntyadgaendro vikasanmunndra |
bhyo'pi yogo yuvayorhimdrau
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-----------------------------------umsahasram
babhra mtarmahamadvityam 5.23
Oh, Mother! Yakshas were happy, Siddhas assembled, all the ganas
(Shivagana) danced, and sages were delighted when the union of you and
Shiva took place again with unparalleled pomp and merriment on the
Himalaya Mountains. 5.23

It refers to Shivas union with Shakti for the second time on

Himalayas when Sati took rebirth as Parvati. 5.23

.
mahevarastv pariya lebhe
yvtmajau dvvanaghgi mukhyau |
ekastayorbhrmyati vivamattu
bhbhttarrayate batnya 5.24
Oh Sinless Lady! Shiva got two great sons after marrying you. One of
them, Ganesha, wanders in the whole world to consume and the other,
Shanmukha, takes shelter in the valleys of the mountains. 5.24

Ganapati wanders in the world to bless the devotees by consuming

obstacles in their endeavors and Shanmukha, stationed in valleys (hearts)
bestows knowledge to his devotees. 5.24

72


-----------------------------------umsahasram


.

sakrtayantyo jagat janany

kalyavrt kamanyakrte |
im pramodya sat bhavantu
sandarbhauddh upajtayo na 5.25 125
May these verses in Upajati meter suitable for extolling the
enchanting anecdotes of the wedding of the Mother of worlds with Shiva
please the learned people. 5.25

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-----------------------------------umsahasram
- aha stabaka - 6th Stabaka
- (madalekhvttam) Madalekha meter
mhbhgyam Great glory

.
hartra aikrte kartro navabhsm |
bhartro mama santu skandmbdarahs 6.1
May the smile of the Mother of Skanda, stealing the fame of the
Moon and creating new light, be nourisher to me. 6.1

Light of Devis gentle laughter is brighter than moonlight. 6.1

.
digvallvatiubhr kurvanta kusumarddhim |
bhysustava bhtyai manmtu smitale 6.2
My mothers smiles that create abundant pure efflorescence in all the
directions in the form of creepers bring prosperity to you. 6.2

.
74


-----------------------------------umsahasram
ekacettava akto brahmasya bhavya |
bhargapreyasi hsa ki stotra tava bhya 6.3
Oh Beloved of Bharga! Just one smile of yours is capable of creating
the whole Universe. What more can we say in praise of you? 6.3

.
udyne viyadkhye kli tv viharantm |
golai kandukakalpairalp vkkimu mti 6.4
Oh Kali! How can these scanty words measure your strength, you,
who are playing in the space-garden with planets like balls? 6.4

.
kha krbhavana te ka krylaya ea |
pthvya bahulnn mtarbhojanal 6.5
Oh, Mother! The sky (space) is your playground, the heavens are
your work place, and the planet earth full of resources is your place of
dining (enjoyment).

Three worlds viz., Bhu-Earth, Bhuvah-Mid region, and Svah-Sun

World (heavens) are Mothers dominions for enjoyment, work, and play.
The infinite skies form thy vast grounds for sport with the planets. The
realm above, the Sun-world of Light is where thy governance of the
75


-----------------------------------umsahasram
universe is determined and organized; it is from there that thy rule is
enforced and conducted by the gods. Moreover, this Earth producing
plentifully provides thy place of enjoyment. 6.5

.
buddhnmasi dtr siddhnmasi netr |
vrymasi pe krymasi dh 6.6
You bestow intelligence to obtain all kinds of knowledge and you are
the patron of all kinds of achievements. You are a storehouse of all brave
acts. You are seen in the forefront of all endeavors. 6.6

Shakti is the patron of magnificent siddhis like Anima, Mahima etc.

.
vidynmasi bhvo hdynmasi hva |
devnmasi ll daitynmasi hel 6.7
You are the essence of all learning, gaiety of all that is beautiful,
charm of gods and contempt of demons. 6.7

.
gantmasi ce sthnmasi nih |
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-----------------------------------umsahasram
loknmasi mla lokderasi jlam 6.8
You are the dynamic force of all that is moving and stillness of all
static forms. Be it dynamic or static, you are the primordial cause of all the
worlds. 6.8

.

dev vypakateja aktistattvavicre |
atyanta sukumr nr mrtivicre 6.9
You are the pervading luminous power when looked at from the
angle of principles of things and you are the most adorable lady when
considered as having the corporeal form.
When the universe is analyzed in terms of its main principles, the
fundamental truths that base its existence, the Divine Mother is perceived
to be the all-pervading luminous conscious Power. When she is beheld in
the world of forms, hers is the figure of a most beautiful woman. In the
formless aspect, she is dynamic Power. When approached in the aspect of
form, she reveals herself as Beauty. 6.9

.
kva jyotirmahato'smdkdapi bhya |
tatsarva vinayant tanvag kva nu nr 6.10

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-----------------------------------umsahasram
The magnificently brilliant Light of divine Mother is far superior to
the space. How can she be considered as a fragile lady who is capable of
moving everything? 6.10

.
devendrya vibhutva sryyosrasahasram |
ma dahanya jyotsnmoadhirje 6.11
Devis wonderful acts are described in the following five verses. She
is the source of all powers in the universe.
Oh Devi! You are giving authority to the king of gods, thousand rays
to the Sun, heat to the Fire, light to the Moon. 6.11

.

vtymitavrya vistra gaganya |
sndratva vasudhyai toyya dravabhvam 6.12
You are giving boundless strength to the Air (vayu), vastness to the
Sky, solidity to the Earth and liquidity to the Water. 6.12

.
mhbhgyamapra koibhyo vibudhnm |
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-----------------------------------umsahasram
citr kcana siddhrlakebhyo manujnm 6.13
You are giving enormous wealth to millions of gods and some
wonderful powers to a great number of humans. 6.13

.
sthubhyo dhtiakti gantbhyo gatiaktim |
kasmccinnijakodek devi dadn 6.14
Oh Devi! You are giving stability to all that is immovable and
dynamic power to the movables from the source of your treasure of
powers. 6.14

.
carya vidadhn sarva vastu dadhn |
hanta tva mama mta kcitkomalagtr 6.15
Oh my Mother! It is a great wonder that you being a delicate lady
bear the entire world! 6.15

.
robhranaty kasycittanugtrym |
dk yadi akti kveto nanu my 6.16

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-----------------------------------umsahasram
Is it not a mystery when such power is vested in a lady who is lean
and bent due to the weight of her back (rump)? 6.16

.

rpa te tanugtra v te mdund |
cpa te madhureku piste sukumra 6.17
Your form is fragile, voice is sweet, you have the bow of sweet sugar
cane, and your hands are so delicate. 6.17


.
lole locanayugme bhrutva prakaa te |
brahma tvadadhna raddhattmiha ko v 6.18
Oh Devi! Who would believe that the entire Universe is under your
power when your twinkling eyes carry surprising looks? 6.18

.
bhrbhaga kurue cenmugdhe gauri mukhbje |
bhtnyapyayi bibhyatyejerannapi tr 6.19

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-----------------------------------umsahasram
Oh Innocent Gauri! All living beings tremble when you give an angry
look with knitted brows. Even the stars quiver with fear. 6.19

.
uddhntevari ambhoricch cettava k'pi |
ghoro'gnistagarbhdghorgnerapi aityam 6.20
Oh beloved of Lord Shambhu! Burning flames would flash from a
blade of grass if you so wish and there will be coolness in the middle of the
burning fire. 6.20

.
drau vivamapra bhraste dayitasya |
kartu kryamaea rmtastava bhra 6.21
Oh, Mother! It is your husbands duty to watch the entire Universe as
a witness and your responsibility is to perform all the task of creation and
execution. 6.20

.
sk kevalama kartu bhartumutho |
hartu v'khilamamba tva skddhtadk 6.22
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-----------------------------------umsahasram
Ishvara is only the witness. Oh Mother you have taken the entire
responsibility to create, sustain and destroy everything. 6.22

Though Shiva and Shakti are one Reality, for purposes of

manifestation, they are poised in two statuses. Shiva, the Lord, is only the
witness of all the activity that is set in movement by the Shakti who creates
all, sustains all, and withdraws all. However, the very regard of the witness
carries with it the assent, the sanction of the Lord to all that the Power
does. There is this mutual amity between them. The dynamic and the static
statuses are not separated from each other. The static supports the
dynamic, the dynamic executes the sanction of the static. 6.22


.
krakramume yad brahmni nihasi |
tanmanye suramnye blaiv'mba sad tvam 6.23
Oh Uma! Revered by gods, Mother! I think you remain ever verily a
child since you create and destroy the Universe repeatedly as a child.
6.23

A common behavior of a child in creating and destroying a toy

playfully is seen in Devis action of creation and destruction of different
worlds by the poet. 6.23

.
llojjvitakme rme akarasakte |
tvatpdrcanasakta bhakta m kuru aktam 6.24
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-----------------------------------umsahasram
Oh Beautiful Lady! You have revived the life of the god of love with
the longing for union with Shankara. Oh, Mother! Empower me also, a
devotee, longing to serve your feet. 6.24

.

et pvanagandh sarveapramade te |
hairambyo madalekh santoya bhavantu 6.25 150
Oh Beloved of the Lord! May these verses by your son Ganapati that
are sanctified by Madalekha (meter) please you. 6.25
Poet by name Vasishtha Ganapati is placing himself as Devis son.

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-----------------------------------umsahasram
- saptama stabaka - 7th Stabaka
(vasantatilakvttam)Vasantatilaka meter
, vyomaarr, mtkdivibhtayaca
Cosmic form and Glory of Sapta Matrikas

.

vsaroruhado hayarjahaso
vaktrravindanilaydbahirgaty |
lpakladarahsa iha sthitn
kema karotu sutar harasundarya 7.1
The lotus like face of the beloved of Hara exhibits a gentle laughter in
the middle of a conversation. May that gentle laughter which resembles the
great swan, vehicle of Saraswati whose abode is lotus take care of the
people of this Earth. 7.1

Lotus is well known as Laxmis abode. Here, a question arises about

how it is described as Sarasvatis (Goddess of learning) abode. On the other
hand, it is appropriate to describe lotus as her abode because it is also the
84


-----------------------------------umsahasram
abode of her husband Brahma. Swan (rajahansa) and Parvatis smile are
compared due to their similarity in purity (white). 7.1



.
ndo'si vgasi vibh'si cidasyakha
khabhavantyapi cidasyakhilendraknte |
tattd nikhilaaktisamaime
tvmantarikaparikptatanu nammi 7.2
Oh Beloved of the Supreme Lord! You are the primordial Sound
(anahata nada), the spoken word, the Light of self-knowledge, unfragmented infinite Consciousness though fragmented into individual
Consciousness. I prostrate before you, Ishvari. Your form is enveloping the
entire space; you are the combination of all the energies. 7.2

The poet says here, that he worships the feminine form of Devi Uma
even though he has the knowledge of her form of Light and Sound. The
Divine Mother is the casual Sound, anahata Nada, out of which all creation
ensues. She is the manifest Word, sabda, the Speech that creates in power.
She is the Light-knowledge that illumines. She is infinite and the
Consciousness that knows no fragmentation and That which is whole. Yet
she is also the consciousness that appears limited, broken up into the
million forms of the universe, they too are formulations of her
Consciousness. She is the un-manifest and the manifest, the infinite and the
finite. 7.2
85


-----------------------------------umsahasram



.

vivaprasiddhavibhavstriu viapeu
y aktaya pravilasanti parasahasr |
ts samairaticitranidhnadi
sisthitipralayakd bhuvanevari tvam 7.3
Oh Empress of the World! Responsible for the creation, maintenance,
and destruction of the Universe, you are the treasure house of the
wonderful combined powers that are more than thousand-fold of the
famous glory spread in all the three worlds. 7.3

Parvati is not only in feminine form but she is the original creator,
sustainer, and destroyer of the whole world. 7.3




.
jne na yattava jagajjanayitri rpa
sakalpyate kimapi tanmanaso balena |
sakalpitasya vapua ritaokahantri
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-----------------------------------umsahasram
vinyasyate tava vacotigadhma nma 7.4
Oh Creator of the Universe! Remover of sorrows of dependents! I do
not know the (real) form of yours. Therefore, some form is visualized by
the (imaginative) power of the mind and names are given to that form.
Nevertheless, whatever name given to you is of limited significance in the
absence of real perception of your form. 7.4


.
kma vadantu vanitmitihsadakstv sarvalokajanayitri sadehabandhm |
satya ca tadbhavatu s tava k'pi ll
divya rajastu tava vstavika arram 7.5
Oh creator of all the worlds, may the experts in legends say that you
have a feminine form. Let that indeed be true as some playful form of
yours. However, your actual form is the divine (cosmic) particle. 7.5

Devis actual form is being described by the poet in many places

starting from the very first verse. 7.5

87


-----------------------------------umsahasram

.
bhjanmapsubhiragarhitauddharp
y k'pi psupaal vipule'ntarike |
s te tanu sumahat varade suskm
tmeva devasarai kathayanti dhr 7.6
Oh Devi! Your manifestation as tiny cosmic particles in the vast sky,
which is greater than the greatest and smaller than the smallest, is the
purest form untainted by earthen particle. The learned people regard that
form of yours as devayana, divine path. 7.6

.

y devi devasarairbhavamagnadurg
vairocanti kathit tapas jvalant |
rjvabandhumahas vihitgarg
s te tanurbhavati sarvasuparvavarye 7.7
Oh Devi! Praised by all the gods, you have the divine form decorated
with the great solar light. Your divine path (devasarani) is unattainable for
88


-----------------------------------umsahasram
people immersed in worldly matters. You are called Vairochani, the
resplendent power of the Supreme Sun shining with the penance. 7.7

Devis form as resplendent divine particle is established by the

enlightened souls who are on the divine path to attain the world of light
(Svarloka). She is attainable only by enlightened souls. Her similar
description is seen in a Mantra, tamagnivarnam tapasa jvalantim
vairochanim karmaphaleshu jushtam durgam devim sharanamaham
prapadye sutarasi tarase namah. 7.7



.
prstavtra hdaya ca virjate'tra
netri ctra ataa ravani ctra |
ghrni ctra rasanni tath tvacaca
vco'tra devi carani ca payo'tra 7.8
Oh Devi! Your life energies which are the sources of holding the life
in the entire Universe are present here in the form of the heart, speech,
hundreds of eyes, ears, nose, tongues, skin, feet and hands. 7.8

Devis life energy refers to her form as divine particle in the divine
path as explained earlier. Singular term is used for the heart that is the sole
source of knowledge and action of all the individual forms wherein other
organs like hands, feet etc., are seen as many as the individual souls are
seen.
89


-----------------------------------umsahasram



.
sarvatra payasi oi ca sarvato'mba
sarvatra khdasi vijighrasi sarvato'pi |
sarvatra ca spasi mtarabhinnakle
ka aknuynnigaditu tava devi bhgyam 7.9
Oh, Mother! Eternal Power, you are performing all the actions like
seeing, hearing, consuming, smelling, touching everything and everywhere
in the entire universe simultaneously. How can anyone describe your
immense power uninterrupted by place and time? 7.9



.
sarvatra nandasi vimucasi sarvato'mba
sarvatra sasarasi garjasi sarvato'pi |
sarvatradevi kurue tava karmajlavaicitryamvari nirpayitu kama ka 7.10
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-----------------------------------umsahasram
Oh, Mother! You take delight, as you are the incarnate of bliss that is
spread everywhere. You are constantly engaged in action; move around
with the roaring voice. Ishvari, who is capable of comprehending and
telling the wonder of your divine play? 7.10



.

vivmbike tvayi ruc pataya kiyanto
nnvidhbdhikalit kitaya kiyatya |
bimbni tamahas lasat kiyanti
naitacca veda yadi ko vibudho bahuja 7.11
Oh, Oh, Mother of the Universe! Who knows how many Suns are in
you; how many Earths surrounded by different oceans are in you; how
many Moons are shining in you. How can anyone be called learned if such
glory of yours is not known? 7.11

.

avyaktaabdakalay'khilamantarika
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-----------------------------------umsahasram
tva vypya devi sakalgamasampragte |
ndo'syupdhivaato'tha vacsi csi
brhm vadanti kavayo'mukavaibhav tvm 7.12
The poet praises the manifestation of Devi Uma as seven cosmic
mothers in the following seven verses.
Glory of Brahmi Matrika
Oh, Devi! Praised by all the Agamas, you are primordial Sound-Nada
pervading the entire mid-region with a fraction of the un-manifest Word
(Pranava), and later you are indeed Speech due to additional occurrence.
You are praised by wise poets as Brahmi, the power of Brahma, creator
because of your glory as both the cause and the effect. 7.12

Devi is the cause being un-manifest and she is also the effect being
manifest. She is Nada, primordial Sound (pranava) which is the causal
state of the Word to be manifested. She pervades the mid-world as Pranava
Nada. She is also the effect i.e., Sound which is the manifest Word, the
articulated Speech. In this aspect of both the un-manifest and the manifest
Word, the Divine Puissance is called Brahmi, the Shakti of Brahma, and the
creative Purusha. 7.12

.
nnvidhairbhuvanajlasavitri rpair92


-----------------------------------umsahasram
vyptaikanikalagabhramahastaragai |
vyakta vicitrayasi sarvamakharvaakte
s vaiav tava kal kathit munndrai 7.13
Glory of Vaishnavi Matrika
Oh Devi! Who has boundless power, creator of the web of worlds;
you make the wonderful world appear before the eyes in the diverse forms
that are waves of a pervading, sole, pathless, profound Light. This special
power aspect of yours is called Vaishnavi by the great sages. 7.13

All that is to be manifested is brought out of its un-manifest, formless

state and made visible in forms, forms that are really the multiple
figurations of the One Light that exists by itself, sole, entire, pervading all.
The Power that affects this marvel of manifesting in varied forms is
renowned as Vaishnavi, the Shakti of Vishnu the pervading Godhead by
the great sages. 7.13

.
vyaktitvamamba hdaye hdaye dadhsi
yena prabhinna iva baddha ivntartm |
seya kal bhuvananakastrabhartri
mhevarti kathit tava cidvibhti 7.14
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-----------------------------------umsahasram
Glory of Maaheshvari Matrika
Oh, Mother! You have absolute control over the drama being played
in the Universe; you bear the sense of individuality in each and every
heart by which the inner soul feels as if differentiated and as if bound. This
glory of Conscious-Force of yours is called Maaheshvari. 7.14

The Divine Mother is the director who conducts the drama of the
universe with the leading strings in her hands. A portion of her ConsciousForce creates in each person the sense of I, the individuality by which the
inner self feels itself different from other selves though in fact all Self is
One. Apart from this practical differentiation, it feels itself bound to the
form in which it is individualized though in reality it is ever free. This
Power of seeing differentiation, by which the inner self which is universal
becomes as if individual, the One becomes as if many though free become
as if bound, is a play of her Conscious-Force and is known as Maheshwari,
the Maya-Power of the Supreme Lord, lodged in the heart.
Bhramayan sarvabhutani hriddeshe-rjuna tishthati Gita. 7.14

.
hrauddhivaata pariuddhasattve
nityasthirasmtidhare vikasatsaroje |
prdurbhavasyamalatattvavibhsik y
s tva smt guruguhasya savitri akti 7.15
Glory of Koumari Matrika

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-----------------------------------umsahasram
You manifest radiating the light of pure Truth in the blossomed
heart-lotus of a person whose inner being is purified due to the cleansing of
food and whose memory is ever stable. Oh, Mother of Guruguha! That
power of yours is known as Skanda Shakti. 7.15

Food is not merely the gross substance that one eats; it is much more;
the psychological intake through the senses, through the mind. By
discrimination and discipline of rejection of the unspiritual elements and
vibrations, by detachment from external nature, one acquires purity in the
stuff of being; as a result, the consciousness grows in power, the capacity to
hold increases in stability. In the blossoming heart of such a person, a
special power of the Divine Mother manifests her Light of Pure Truth. This
one is celebrated as the Power of Skanda. Skanda is called Kumara. Hence,
power of Skanda is called Koumari. This has reference in Chandogya
Shriti. 7.15



.
havya yay diviado madhura labhante
kavya yay rucikara pitaro bhajante |
anti cnnamakhilo'pi jano yayaiva
s te varhavadaneti kal'mba gt 7.16
Glory of Vaarahi Matrika

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-----------------------------------umsahasram
Oh, Mother! Your power from which the gods receive havya- sweet
oblation; the fathers obtain tasty kavya; and the entire humankind eat food
is praised as boar-faced (Varahivadana), the Vaarahi Power. 7.16

The power of eating and assimilation all over the creation is an

emanation of the Divine Consciousness-Force. The force that enables man
to eat, digest and enjoy food is Varahi. She is the Power of enjoyment who
enables all created beings to enjoy food. 7.16


.
dunnihasi jagatmavanya skdanyaica ghtayasi taptabalairmahadbhi |
dambholiceitaparkyabal balre
aktirnyagdi tava devi vibhtire 7.17
Glory of Indrani Matrika
Oh, Devi! You being formidable like the mighty weapon
Vajrayudha of Indra. You personally annihilate the wicked in order to
protect the world and you get the wicked exterminated through others
great with flaming strength. This glory of yours is praised as the power of
Indra, Indrani. 7.17

96


-----------------------------------umsahasram

.
sakalparaktakaapnavivddhaakty
jgratsamdhikalayevari te vibhty |
mlgnicaaaimuatanutrabhetry
cmuay tanuu devi na ki kta syt 7.18
Glory of Chamunda Matrika
Oh, Goddess! What is not possible to do in our physical forms by
your power of Chamunda that swells by drinking blood drops of intent
thoughts? You take control of demon called Chanda stationed in the
Muladhara Chakra and Munda, Moon in Sahasrara being in the waking
state of samadhi. 7.18

Devis power that penetrates the gross protective walls (kavacha) the
Knots (granthis), passes through the obstructions called Chanda in
Muladhara and Munda in Sahasrara to release the bliss. This is known as
power of Chaamundi. Munda, who obstructs the flow of bliss, is the mind.
The poet gives here the spiritual significance of a legendary anecdote
about the annihilation of Rakshasas called Chanda and Munda by Devi.
She drinks the blood drops of Raktabijasura to prevent the creation of
many more such wicked personalities.
yasmat chandam cha mundam ca grihitva tvamupagata,
chamundeti tato loke khyata devi bhavishyati- Durga saptashati, (8)
7.18

97


-----------------------------------umsahasram

.
tva lokarji paramtmani mlamy
akre samastasurabhartari jlamy |
chyevarntarapumtmani yogamy
sasrasaktahdayevasi pamy 7.19
Oh, Empress of the Universe! Your Maya in Supreme Godhead is
Fundamental Maya; in Indra, the lord of all the gods, it is called
Mysterious Maya; in the Inner soul of the Suns orb, it is Yoga Maya; in
the hearts that are attached to the world, you are Binding Maya.

Maya is the Self-Power of the Lord, the Divine Shakti that is

inseparable from Him. As is His poise in the manifestation, so is her
formulation and function. She takes many forms and she is adept in
fashioning the many out of the One. In the highest state of the Supreme,
she is the Power that is at the source of all creation; out of her womb, all
ensues. 7.19

.
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-----------------------------------umsahasram
tva bhtabhartari bhavasyanubhtinidr
somasyaptari biaujasi modanidr |
saptvabimbapurutmani yoganidr
sasramagnahdayevasi mohanidr 7.20
You are the experiential sleep in Shiva, the lord of all beings; sleep of
bliss in Indra, drinker of Soma; sleep of yoga in Vishnu who is in the sevenhorsed Suns orb; sleep of delusion in the hearts of people engrossed in the
worldly life. 7.20

viucakra madhukaiabhanana yanmukta sahasradalasambhavasastut s |

kl ghanjananibhaprabhadehalinyugr tavmba bhuvanevari ko'pi bhga 7.21
Oh, Queen of the Universe! Vishnu annihilated the demons called
Madhu and Kaitabha when he was released by your yogic sleep-yoganidra.
She is praised by Brahma, born in the lotus of thousand petals. Is not that
form reflecting some part of you who is known as ferocious Kali shining
like the deep black-anjana mountain ? 7.21

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-----------------------------------umsahasram
This refers to the famous account of annihilation of demons called
Madhu and Kaitabha by Vishnu. Three forms of Devi as described in
Devimahatmyacharita viz., Kali, Mahishasuramardini and koushiki are
praised by the poet here in three verses starting from Kali. 7.21

.
vidyutprabhmayamadhyatama dviadbhicaapracaamakhilakayakryaaktam |
yatte savitri mahiasya vadhe svarpa
taccintandiha narasya na ppabhti 7.22
Oh, Mother! One who contemplates on your invincible terrifying and
all destructive form filled with lightning flame that you assumed at the
time of killing the demon Mahisha; will get rid of the fear of sin. 7.22

Contemplation on that ferocious form of Mahishasuramardini which

can destroy all negative forces would also destroy the temptations to
commit any sin in this world. 7.22

.
100


-----------------------------------umsahasram
umbha niumbhamapi y jagadekavrau
lgrantamahasau mahat cakra |
s kauik bhavati kaya kodarytmgaj tava mahevari kacidaa 7.23
Oh, Maheshvari! Your great luminous form that silenced the most
valiant demons called Shumbha and Nishumbha at the edge of the spear is
known as Koushiki. 7.23

There is a reference of celebrated form of Devi, as Koushiki in Devi

Charita as, koushiki nama sa durga hantri shumbha nishumbhayoh.
7.23

.
mye ive ritavipadvinihantri mta
paya prasdabharatalay d mm |
eo'hamtmajakalatrasuhtsameto
devi tvadyacaraa araa gato'smi 7.24
Oh, Shive! Maye! Mother! Remover of the difficulties of your
devotees! Look at me with your compassionate glance. Oh, Devi! I have
fallen at your holy feet for protection along with my kith and kin. 7.24
101


-----------------------------------umsahasram

.
dhinvantu komalapad ivavallabhyceto vasantatilak kavikujarasya |
nandayantu ca padritasdhusagha
kaa vidhya sakala ca vidhya ceam 7.25 175
May these delicate words in Vasantatilaka meter from a great poet
Ganapati please the heart of the consort of Shiva. May the assembly of
pious people feel happy by getting what they desire and get rid of their
difficulties (by praising Devi with these verses).

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-----------------------------------umsahasram
- aama stabaka - 8th Stabaka

- anuubvttam - Anushtub meter

- caritratrayam - Three anecdotes

Devi is adored in this Stabaka through her famous act of annihilation

of demons Madhu, Kaitabha etc.

.
tamasmabhito hant canikhsavsara |
sat hdayarjvaviksya prakalpatm 8.1
The daybreak smile of Chandika removes ignorance like daybreak
removes the darkness of ignorance all round. May that smile bless the
pious people to bloom the lotus of their hearts. 8.1
Devis blessing is very essential for awakening Anahata Chakra

.
y nidr sarvabhtn yoganidr rampate |
yat s mahkl mahklasakh sakhe 8.2
Mahakali who is in the form of sleep of all living beings manifests as
yogic sleep (yoganidra) in Vishnu. Oh, my friend (devotee), the glory of
Mahakali, consort of Mahakala may be praised. 8.2
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-----------------------------------umsahasram
Sleep of all living beings refers to lack of memory of the Self. 8.2

.
viricin stute mta kli tva cenna mucasi |
madhukaiabhasahra karotu kathamacyuta 8.3
Oh, Mother! Your manifestation as yoganidra in Mahavishnu left him
when you were praised by Brahma. Otherwise, how could Vishnu
annihilate the demons Madhu and Kaitabha? 8.3

Vishnu could annihilate the demons only after Devi released him
from the influence of her yoganidra. 8.3

.
vsava kankayaolaktadimukha |
mahogravikramdyasmdsdjau parmukha 8.4
Poet describes the great strength of demon Mahisha in following ten
verses in order to establish the greatest power of Devi who put an end to
his tyranny.
Indra, whose pure fame had decorated all the directions, was
defeated in war by that great powerful warrior (Mahisha). 8.4
kashanikashayashas- fame that is white like kasha pushpa; white
kashi flower refers to the pure fame.

104


-----------------------------------umsahasram

.


yatpratpena santapto manye babarpabht |
bhagavnanalo'dypi sindhuvsa na mucati 8.5
It feels as if Agni has not yet left his abode in the ocean in which he
took shelter in the form of Badaba when he was scorched by the valor of
Mahishasura. 8.5
Badabagni, an aspect of fire is present in the deep currents of ocean
according to the ancient belief. 8.5

.
kurve bhtakadana yasminvismitacetasa |
ea evntako nhamitysdantakasya dh 8.6
The God of death (Yama) saw the annihilation of people by the tyrant
Mahishasura and wondered in his mind whether Mahishasura is indeed
Yama not me. 8.6

.
rae yentirasktya tyakto rkasa ityata |
cirya harideu koea prptavnyaa 8.7
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-----------------------------------umsahasram
The Lord of South-West direction, Nirruti enjoyed the high status as
Konesha since he was spared from waging war by Mahishasura because
he also belonged to the clan of Rakshasas. 8.7

.
yanniyantumaaktasya kurvamasat kriy |
niyanturasatmstpino malina yaa 8.8
The fame of Varuna, controller of evil people was tainted because he
was not able to control the evil acts of Mahishasura. 8.8

.
bhuvryaparbhto yasya pryea mruta |
babhva kaadnteu ratntaparicraka 8.9
Vayu was defeated by Mahishasuras valor and perhaps became his
servant when the demon used to sport with his wife in his inner chambers
(with pleasant breeze during the close of night). 8.9

.
nidhnyena jito hitv rjarja palyita |
spaa babha mdhurya prnmakhildapi 8.10
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-----------------------------------umsahasram
Kubera, the king of kings, testified the truth of the dictum that life is
more precious than everything when he flew away leaving all his valuable
treasures after he was defeated by Mahishasura. 8.10

.
yasminnuttaraprvasy dia ekdadhip |
kuh babhvurtmyakahopamitakrtaya 8.11
Eleven Rudras of North-eastern regions were defeated by
Mahishasura and their fame became black (tainted) like (the color of) their
neck. 8.11

The poet brings in comparison with the blue color of Rudras neck
with the fame turning black. Rudras neck has turned blue because he
consumed the poison that arose from churning of ocean, Samudramathana.
Aja, Eka, Ahirbhudnya, Pinaki, Maheshwara, Aparajita, Shaad
vrishakapi,Trasika, Shabhu, Harana and Ishwara are eleven Rudras.
8.11

.
nijauddhntakntnmnanaireva nirjitam |
lalajje ya punarjitv ramn sudhkaram 8.12
Valiant Mahishasura, felt ashamed when he defeated the Moon
because the Moon was already defeated by the faces of beautiful ladies of
his harem. 8.12

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-----------------------------------umsahasram
The brave persons feel ashamed by their victory over a person who is
already defeated. 8.12


.
blasyeva kranakai pravrairyasya khelata |
llkandukadhrsddeve ddhitimlini 8.13
Mahisha used to consider the combats with mighty opponents as
only a childs play. Hence, the radiant Sun in the galaxy was just a ball fit
for play to him. 8.13

.

triymcarauddhntabhrvilsanivraam |
vio sudarana cakra yasya npayadantaram 8.14
Vishnus weapon, Sudarshana disc that has put an end to the
enjoyment of women in the harem of demons could not make any impact
on Mahisha. 8.14

.
mahia ta mahvrya y sarvasuradehaj |
avadhddnava tasyai caikyai namo nama 8.15
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-----------------------------------umsahasram
I offer prayers to Devi Chandika, sprung from the forms of all the
gods, who killed the dreadful demon Mahishasura. 8.15

mukha tavsecanaka dhyya dhyya nirantaram |

mgendravhe klena mastvanmukhat gata 8.16
Oh, Mother Simhavahini! Shiva meditated upon your most adorable
face incessantly and obtained the form of yours eventually (as
Ardhanarishvara). 8.16

.
krtikcandravadan klindvcidorlat |
arumbhojacara jayati triruci iv 8.17
May Devi Shivaa be victorious who has three varied luster. Her face
resembles full moon of Kartika month, arms are like the waves of Yamuna
River, and feet are like red lotus flowers. 8.17

Shivaa has three varied luster of three colors viz, white complexion of
her face like moon, arms are black like Yamuna River and feet are red like
lotus flower. Devis three colors correspond with her three gunas as the
Shruti says, ajaameekaam lohitashuklakrishnaam. 8.17
109


-----------------------------------umsahasram

.

yatte kacabhara klo yadbhurlokarakaka |

yukta dvaya ive madhyastvasannko na nkar 8.18
Oh, Shive! Your heavy tresses are Kaala (black/destroying) and your
arms are there for the protection of the world. Your tender middle portion
(waist) represents heaven along with Lord of the heavens, Indra. 8.18

Indra is left with no work as the Goddess herself executes both

protection and destruction. 8.18

.

svadehdeva y dev pradpdiva dpik |
virbhabhva devn stuvat hartumpada 8.19
Devi (Koushiki) came into being from her own body like a lamp is
ignited from another glowing lamp when the gods invoked her for relief
from their difficulties. 8.19

Description in these verses refers to the Devis form called Koushiki

mentioned in the twenty-third verse of this stabaka.


.
dhairyacturyagmbhryavryasaundaryalinm |
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-----------------------------------umsahasram
ratna nitambinjtau menire y sursur 8.20
The gods as well as demons regarded the Koushiki form of Devi as a
precious gem among womankind. She is gifted with excellent qualities like
courage, proficiency, dignity, strength, and beauty. 8.20

.
yadyahuktyanale dhmrko'bhavadhuti |
sampti bhaa yvannaivvpa vikatthanam 8.21
Dhumraksha became the sacrificial offering before he could complete
the self-boasting praises when he heard the inferno of Devis loud roar
Hum in the battle field. 8.21

cmuivadtyau yat kale druavikrame |

bhakaymsaturmrt krtibhi saha rakasm 8.22
Chamunda and Shivaduti, two fractional forms of Devi are ferocious
warriors. They consumed not only the physical forms of demons but also
their fame. 8.22

.

111


-----------------------------------umsahasram
yasy le jagmsta yaa umbhaniumbhayo |
nammi vimalalok kauik nma tmumm 8.23
I prostrate before Uma called Koushiki of pure glory in whose spear
the fame of Shumbha and Nishumbha came to halt. 8.22

.
yaodgarbhajanand yaod gokulasya tm |
vande bhagavat nand vindhycalanivsinm 8.24
I bow down to Bhagavati, Nanda Devi, residing in Vindhya
Mountains, who brought fame to Gokula as she took birth in the womb of
Yashoda. 8.24

Krishna, son of Devaki was taken to Nandas house out of fear of

Kamsa and the daughter of Yashoda was taken by Vasudeva. It is told in
Bhagavata that Devi had taken birth as the daughter of Yashoda who is
known as Nanda Devi. 8.24

.
ambikmupatihantmetcamanuubha |
prasann sdhvalakr siddhapadmeka iva 8.25
200

112


-----------------------------------umsahasram
May these prayers of Mother, composed in Anushtubh meter
decorated with different figures of speech, gratify Devi Chandi (like the
heavenly damsels). 8.25

sampta ca dvitya atakam

End of Second Shataka

113


-----------------------------------umsahasram
umsahasram
- ttya atakam - Third Shataka
- navama stabaka - 9th Stabaka

(ryvttam) Arya meter

-mandahsa - Smile

.

radavalakapakakaadvaimalyaikako'smkam |
jgartu rakaya sthupurandhrmukhaviksa 9.1
The smile of the consort of Shiva (Sthaanu) is pure like the moonlight
of autumn nights. May that smile (that is) like a teacher of purity be alert
for our protection. 9.1

Umas smile that is brighter than the moonlight is described here as

the blossom of her face. It removes darkness (dirt), impure thoughts like a
teacher. Devis smile, which is ever alert, removes the fear of animate and
inanimate enemies day and night. It also symbolizes the Light of
consciousness that protects the devotees; being a guiding forces as a
teacher leading (motivating) the devotees to purity of thought. 9.1

.
114


-----------------------------------umsahasram
vykhyna harasya pratykhyna aratsudhbhno |
diatu hdayaprasda gaurvadanaprasdo na 9.2
The grace of Gauris face that denies the delight of autumnal moon is
indeed the very elucidation of delight. May the grace of her countenance
grant us tranquility of heart. 9.2

.
antargatasya harakrasamudrasya kacana taraga |
hso harahariado gatapaka mama karotu mana 9.3
May the laughter of the consort of Shiva, which is like some waves of
the milky ocean of delight make my mind free from blemishes (sin). 9.3


.

dii dii visarpadaupraamitatpa parstamlinyam |
kualni pradiatu na paupatihdayevarhasitam 9.4
The rays of laughter of the beloved of Pashupati that have spread in
all directions can remove the heat and dirt (sin). May her laughter grant us
protection. 9.4

.

115


-----------------------------------umsahasram
antargata ca timira haranti vihasanti rohikntam |
hasitni giriasudo mama prabodhya kalpantm 9.5
The laughter of the consort of Shiva that removes inner obscurity
mocks the moon, which can remove only darkness. May that laughter
facilitate my awakening (initiation). 9.5

()
.
bhturaddhitiddhity saha vihyaso rage |
vicaran puraharatarudarahso me haratvena 9.6
May the smile of the lady of Shiva (destroyer of cities) that is moving
in the sky along with the glow of the moon, an ornament of Shiva, remove
my sins. 9.6

.

rudrdarahasitnyasmka saharantu duritni |

yemudayo divaso bhpyakiraasya 9.7
The dawn of Rudranis smiles makes a day break for the moon, the
ornament of Shiva, which has rays of nectar. May those smiles destroy our
sins. 9.7

116


-----------------------------------umsahasram

.
skandajananmukhendorasmn putu susmitajyotsn |
munimatikairavinmullsakath yadyatt 9.8
Hearts of the sages are like lily flowers. Happiness of their hearts
depends upon the smiles that are like the moonlight emitting from the
moon-like face of the Mother of Skanda. May those smiles grant us
sustenance. 9.8

Here, mati (munimatikairavini) is used in the sense of heart. The

hearts of sages are compared with the blue lotus (lily) that blossoms in
moonlight. 9.8

.

kamanyakahamlmuktmaitrakvayasyo na |
kmn vitaratu gaurdarahso nma dhavalu 9.9
A gentle smile of Gauri, in the form of moonlight, may fulfill our
desires. Her smile stays along (befriends) with the pearls of her beautiful
garland that are (glowing) like stars. 9.9

Here, the glow of the stars and pearls are compared.

.
anavadyakahamlmuktvalikiraanivahasahavs |
117


-----------------------------------umsahasram
haradayitdarahso haratu mameamajnam 9.10
May the gentle smile of the consort of Hara that co-exists with the
cluster of rays of the pearls of her pure necklace take away my ignorance
completely. 9.10

The term Haradayita used here is very appropriate because the poet
intends the meaning of taking away (harana) the ignorance. 9.10

.
a iva jadya uttama ildhardhanandinhsa |
pra karotu mnasamabhila sarvamasmkam 9.11
The supreme smile of the daughter of the Himalaya (that holds the
Earth) is like the most significant letter , which is unseen in a combined
letter . May that smile fulfill all the desires in our mind. 9.11

Devis subtle smile is supreme. The significance of letter is referred

to in Taittiriyapratishakhya. 9.11

.
lokamtrato ya akaramasamstrakikara cakre |
alpo'pyanalpakarm hso na ptu sa ivy 9.12

118


-----------------------------------umsahasram
The smile of Shivaa mere sight of which made Shiva a servant of
Cupid god, is capable of performing great works despite being small. May
that smile protect us. 9.12


.

smaramataratama ya karoti bhvaprasagactury |
dvijagaapuraskto'vyt sa ivhsapravakt na 9.13
The mesmerizing smile of Shivaa (in the form of an expounder) that
causes Shivas surrender to Cupid god is highly respected by the
Brahmanas. May that smile protect us. 9.13

The term dvija, which means twice born, applies to both Brahmins
and teeth. Therefore, the phrase dvijaganapuraskritah also gives a
suggestion of Devis subtle smile brought forward by the teeth. Her smile
sending a love note to Shiva with Shringarabhava is suggested here.
9.13

.
radavsas rath m ar karai ptu prvathsa |
pvakada jigo pacapatkasya senn 9.14
The smile of Parvati, which is riding in the lips-chariot carrying
arrows in the form of rays that are like the soldiers of Cupid for conquering
Shiva who has the fire-eye (third eye), may protect me. 9.14

119


-----------------------------------umsahasram
Cupid god conquers Shiva with the help of the smile of Parvati. Rays
of the smile held on the lips become the arrows in the battle. 9.14

.

ivahdayamarmabhedi smita tadadravaamukty |
daanadyutidviguitarka oka dhunotu mama 9.15
The smile of Parvati, the pearl of the king of mountains, coupled
(doubled) with the glow of her teeth can penetrate the heart of Shiva. May
that smile alleviate my anguish. 9.15

While Parvatis smile is capable of penetrating Shivas heart, why

that smile cannot enter the hearts of people like us and remove the anguish
9.15

.
brahmaragabhjo nay ivastradhrasahacary |
rvardhano'nulepo mukhasya hsa puntvasmn 9.16
The smile of dancing partner of Shiva who is the director of the
universal stage is (acts like) a cosmetic that increases the brilliance of the
face. May that smile purify us. 9.16

.

120


-----------------------------------umsahasram
adharapravlaayane nsbharaaprabhvilsiny |
ramamo hararamahsayuv haratu na okam 9.17
May the smile of the consort of Hara sporting with the glow maiden
of (Parvatis) nose ring on the bed of lip sprouts remove our anguish.
9.17

.
adharohavediky nsbharaubakai skam |
kulamakhilamavatu khelannadrisuthsablo na 9.18
The smile of the daughter of the Himalaya is playing with the rays of
her nose ring on the lips like a boy playing along with other boys in a
playground. May that smile protect our entire kinfolk. 9.18

.
anulepanasya vps dvirbhva kucataduklasya |
haratu hdayavyath me hasita harajvitevary 9.19
The smile of the empress of Haras life enhances the beauty of her
face like an additional cosmetic. May that smile alleviate the grief in my
heart. 9.19

121


-----------------------------------umsahasram
.
girigargabhasita svgatavacas'bhinandaddarata |
girijllhasita garyas me tanotu dhiyam 9.20
The lovely smile of Girija welcomes Shiva, who is decorated with
holy ashes with reverence. May that smile bless me with higher intellect.
9.20

Girijas pure (white) smile appears like a welcoming note for Shiva.

.

dayitena sam llapanty saha tuhinamarciiukirena |
vgamtabudbudo'vydalaso mmagabhuvo hsa 9.21
The gentle smile of the daughter of the mountains appears like a
bubble of nectar of sweet words while engaged in joyful conversation with
her husband, who has the crown of a baby moon. May that smile protect
me. 9.21

.

uddha kucdrinilaydapi mukthrato harapurandhry |
vadanarprsde vilasan hso'laso'vatu mm 9.22

122


-----------------------------------umsahasram
May the gentle smile of Haras wife, shining in her face, the abode of
Lakshmi, which is more pure than the pearl necklace lying on her
mountain like breasts, protect me. 9.22

The gentle smile of Gauri is more pure and more beautiful than her
pearl necklace. Gauris face-lotus is the very abode of Lakshmi. How can
we describe the beautiful shining smile of Gauri at all? 9.22

.
vyarthbhte cte gatavati paribhtimasitajalajte |
anite siddhimaoke kamale'pi galajjayarke 9.23
While the (Cupid gods) arrows of mango became useless, lily was
defeated; Ashoka-flower proved futile, even the lotus was not victorious.
9.23

bahudh bibheda hdaya harasya bena yena sumaba |
tadumllhasita mallsumamastu me bhtyai 9.24
Cupid god finally could penetrate the heart of Hara in many ways by
the sportive jasmine-smile of Uma. May that smile grant prosperity for me.
9.24

Umas smile is described here by the poet as the fifth arrow of

jasmine flower by which Cupid god could penetrate the heart of Hara. Tiny
123


-----------------------------------umsahasram
white jasmine flower is compared to the gentle and pure smile of Uma.
9.24

amaladarasmitacihnst et sarvamagal ry |
kamanyatamsvasammupatihantmum devm 9.25
225
These pure auspicious prayers in Arya meter decorated with gentle
smiles may glorify the most beautiful Devi Uma who is second to none.
9.25

124


-----------------------------------umsahasram
- daama stabaka -10th Stabaka
- lalitvttam - Lalita meter
kedipdntavaranam Description from head to feet

.
-
saklanya harit vibhtaye lokatrayasya madanya dhrjae |
ktyyanvadanata anai anair-niryanti ubhrahasitni pntu na
10.1
Smiles are emerging out of Katyayanis face slowly for stimulating
desire in Shiva, for prosperity of the three worlds and for purifying the
directions. May those auspicious smiles protect us. 10.1

svalpo'pi diku kiran prasrayan mando'pi bodhamamala

dadhatsatm |
ubhro'pi rgakdanagavairio hsa purasuda puntu na
10.2
125


-----------------------------------umsahasram
Devis smile is spreading the rays in all directions despite being tiny,
granting pure knowledge to wise men despite being gentle. It is white
(pure) but creates love of variegated colors in the heart of enemy of the
Cupid god (Shiva). May that smile of beautiful lady Uma purify us.
10.2

The term raga denotes both love and color here. 10.2

.

cetoharo'pyatijugupsito bhavet sarvo'pi jvakalay yay vin |
s varyat kathamapracrut pyasindhurakhilendrasundar
10.3
How is it possible to describe the boundless charm of the Lady of the
Lord of the whole world who is the ocean of nectar (bliss) without whose
vivacity of existence (life force), all beautiful things would become utterly
ghastly? 10.3

The term kalaa is found in Agamasiddhavidya. Here, meaning of

beauty-radiance is more appropriate because of Devi Umas epithet,
akhilendrasundari. The origin of beauty-radiance of all the living beings is
called Jivakala i.e., vivacity of existence. Who would like to see the corporal
body devoid of vivacity of life (jivakala)? Beauty of life can be appreciated
when there is harmonious blend of all the organs with jivakala. Life force
with harmony and beauty is the form of the charming lady of the Lord of
the whole world (akhilendrasundari), a manifestation of supreme
Consciousness and Delight. 10.3
126


-----------------------------------umsahasram


-

atyalpadevavanit ca prthivair-bhvairvaya tulayitu na

aknuma
t ki puna sakaladevasundar
|lokkipraatanuprabhmumm 10.4
It is difficult for us to envisage the charm of ordinary divine ladies
like those of Gandharvas with our worldly knowledge. Then, how can we
comprehend the radiance of Umas form that is the most magnificent
charming feast for the eyes, amidst (among) all divine ladies. 10.4

Poets of this world who cannot describe ordinary divine ladies

definitely do not have the competence to eulogize Devi Uma whose form
has the supreme radiance that pleases the eyes amidst all the great divine
ladies. 10.4

.
varpayodapaalasya sndrat srytmajormicayanimnatugat |
klhibhmipatidrghat ca te keeu bhargabhavanevari trayam
10.5
Oh, wife of Bharga-Hara! Your lengthy tresses are like the king of
serpents and they have the (thickness) intensity of the thick black clouds of
127


-----------------------------------umsahasram
the monsoons. They appear like the rise and fall of the waves of the river
Yamuna, daughter of the Sun god. 10.5

.

nasundari tavsyamaal-nncairnitntamamtumaalam |
ko v na krtayati loapiaka loke nikamiha mnavmukht
10.6
Oh, charming lady of Shiva (Lord of Ishana), the orb of Moon
(Chandra mandala) is indeed very much inferior to your face. Who would
not praise an earthen face (lump) which is inferior to a face of beautiful
lady in this world? 10.6

Here, inferiority of Moon compared to Umas charming divine face is

described by likening it to an earthen face. 10.6

-

.

bibhratyamartyabhuvanasthadrghik pakeruhi vadanya te
balim |
no cet katha bhavati saurabha maha-dbhinne sumebhya urukei
te mukhe 10.7

128


-----------------------------------umsahasram
Oh, Lady with thick charming braids! The lotus flowers of the ponds
in heaven have accepted defeat from your face. Otherwise, how can your
face, though not a flower, emit such good fragrance? 10.7


.
grvalokatainjaleruh gandhe ubhe bhavatu te manorati |
lokdhirji tava vaktrasaurabhe lokdhirjamanasastu sammada
10.8
Oh, queen of the world! You may enjoy the fragrance of the lotuses of
the river in the world of gods while, the mind of the Lord of the worlds
may take delight in the fragrance of your face. 10.8

.
ko bhat tava savitri crut yasy smitasya
dhavaladyutirlava |
yasy arrarucisindhuvcaya amplat pthuladptibhmaya
10.9
Oh, Mother! Who can describe your beauty, a tiny part of whose
smile is the pure (white) resplendent moon? The glow of your form is the
ocean and is the ground of abundant radiance that generates lightning
waves. 10.9
129


-----------------------------------umsahasram
Description of moon being a tiny part of her smile and glow of her
form being lightning; illustrates Bhagavatis cosmic form. The glow of her
form itself is electric-lightening energy. It is said elsewhere in this text that
lightning is Devis form as is said in Indranisaptashati. 10.9

.
lokmbike na vilasanti ke puro mandasmitasya tava roci nidhe |
ye tu vyadhyiata tena phato hantaiu k'pi timiraccha bhavet
10.10
Oh Mother of the world, who would not shine when they are placed
in front of your smile, which is the repository of radiance? Whoever alas,
placed behind her smile, would be caught in the realm of inexplicable
darkness. 10.10

Whoever is in front of her smile, which is the repository of all energy,

would become resplendent and whoever lies behind her smile would be
caught in the stretch of darkness. This shows how her smile is capable of
granting favors to her devotees and restraints to those who are her
adversaries (because they are not found in front of her). 10.10



- .

ki v radvalirucirmukhasya ki samphullat varadhiya

kimrmik |
130


-----------------------------------umsahasram
santoapdapasuma nu akara-premasvarpamuta devi te
smitam 10.11
Oh, Devi! Is your smile (indicating) the radiance of your teeth or the
grace of your face? Is it the wave of excellent thought or the flower of the
tree of happiness? Or is it the symbol of Shankaras love for you? 10.11

.

diku prakapaala vitanvat koiprabhkaravibhaktatejas |

netrea te viamanetravallabhe pakeruha ka upamti paita
10.12
Oh, Beloved of Virupaksha! How can a learned person compare your
eyes to a lotus that blossoms in the mud? Your eyes have apportioned their
brilliance to millions of Suns by spreading light in all directions. 10.12

.

rkara ea tava locancale bhnty daydayitay prabodhita |
eta savitri mama kacana stava rutv tanotu bharatvane
riyam 10.13

131


-----------------------------------umsahasram
Oh Savitri! Mother! Your auspicious/prosperous ears located at the
end of the eyes, awakened by the beloved of kindness may grant prosperity
to the country Bharat after listening to my special prayer. 10.13

The letter Sri - auspiciousness prefixed to karna-ear signifies the

term shrotram used in Shriti Mantras viz., shrotram sampat. It gives the
meaning of Shri itself being karna. This can also be deciphered as the ears
having Sri (Lakshmi). Then the meaning would go with Bharatashri and it
refers to the country Bharat. The poet aspires that Devi would be awakened
and grant prosperity to the country by listening to his prayers.
The poets aspiration of getting freedom for India from foreign hands
is also indicated here. kanchanastavam special prayer. 10.13

.

sv nsik bhavati yujat sat sastambhin calatamasya
cakua |
tvannsik puraharasya cakua sastambhin bhavati
citramambike 10.14
Oh Ambike! The nose of aspirants of yoga gives steadiness to the
eyes that are unsteady. But, it is a wonder that your nose (also) makes the
eyes of Shiva (Destroyer of three cities) motionless. 10.14

Haras eyes are immersed in the beauty of the nose of Bhagavati.

10.14

132


-----------------------------------umsahasram
.
bimbapravlanavapallavdita pyasrabharad gudhika |
gotrasya putri ivacittarajaka reho nitntamadhardharo'pi te
10.15
Oh Daughter of the Mountains (gotra)! Your lower lip that surpasses
the beauty of bimba fruit, coral and new blossoms. It is sweeter than the
essence of nectar and extremely pleasing to the heart of Shiva. 10.15
-

.
-

dorvallike janani te taitprabh-mandramlyamdutpahrike |
nieabandhadamanasya dhrjaer-bandhya bhadracarite
babhvatu 10.16
Oh, Mother of Auspicious Demeanor! Your creepers like arms have
stolen radiance from lightening and softness from the garland of mandara
flowers. They have caused the capture (embrace) of Shiva who subdues
(worldly) attachments completely. 10.16

.

hastbjayostava mdutvamadbhuta ghti ye sadayameva
dhrjai
133


-----------------------------------umsahasram
atyadbhuta janani dharyametayo umbhdidarpavilayo
yayorabht 10.17
Oh, Mother! The softness of your lotus-like hands that are softly held
by Dhurjati is wonderful. Strength of those hands, which has caused the
destruction of the pride of demons, Shumbha and others, is also extremely
wonderful. 10.17

Hara holds your hands softly with the fear of causing pain. But, the
strength of the same hands that caused destruction of demons causes more
wonder. 10.17

.
rjantu te kucasudhprapyino lokasya mtaranagh sahasraa |
eteu kacana gajnana kt gyanti ya sakaladyisatkaram
10.18
Oh Mother of the entire world! Let there be victory to thousands of
sinless people who consume the milk-nectar from your breasts. But, (only)
Gajanana among them is blessed and praised as the one having the
benevolent hand that gives everything. 10.18

Gajanana is the most blessed among all who have consumed the
mothers milk because he can give all the desired things. That is the result
of milk of Devis breasts. There is another version (pathantara) as
sakaladhayi. In that context, it should be understood that his hands have
the capacity to hold everything. 10.18
134


-----------------------------------umsahasram

.
tvannbhikpapatit da prabhor-netu vinirmalague
punastaam |
saumyatvadyahdayaprasrita pa savitri tava romarjik
10.19
Oh, Mother! Having sacred qualities (vinirmalagune), your streak of
hair is the rope that has dropped down from your kind heart to bring the
vision (drishti) of Hara that has fallen in the well of your navel back to the
ground (banks). 10.19

Navel is compared to a well and the heart between the breasts is

compared to the bank (ground). Her hair is compared to rope to convey the
meaning that the heart wants to attract the attention of Hara which has
fallen to the navel. A similar thought occurs in Appayya Dixitas
Chitramimamsa. 10.19

-
.
tvanmadhyamo gaganaloka eva cet tvaddivyavaibhavavido na
vismaya |
prjairhi sundari puratrayadvia-stva dehin tribhuvanena gyase
10.20
135


-----------------------------------umsahasram
Oh beautiful Lady of the Lord, the destroyer of three worlds, if your
waist is called (compared to) the sky, it would not surprise people who
have the knowledge of your divine splendor. You are indeed praised by
the learned as the Devi having the form of three worlds. 10.20

Devis form is pervading all the three worlds. So, here the poet
compares her waist the middle world i.e., antariksha-sky. 10.20

-

.
nbhihddvigalita kail-bhagt puna patati ki dvidhkta |
kntoruyugmamiata savitri te bhvripra ibhauayo sama
10.21
Oh, Mother! The flood of water-light (bhaa-vaaripoorah) emitted
from the navel-pool obstructed by the waist-stone and broken into two
streams are equal to the trunks of the elephant in the guise of your thighs.
10.21

jaghyuga tava maheanyike lvayanirjhari jagadvidhyike |

antaparisphuradaguptasuprabh-bhyatayugala ratitu
10.22
136


-----------------------------------umsahasram
Oh, consort of Mahesha! Creator of the worlds! Fountain of beauty!
Your shanks become the Cupid gods two quivers full of arrows that are
shining with inherent luminosity. 10.22

.
pupstrasananintarji te lokatrayasthakhalakampana balam
|
robharea gamane kila rama prpnoi kena tava
tattvamucyatm 10.23
Oh, queen of the foe of Cupid god, your strength can create tremors
in the wicked people of the three worlds. But, you are tired while walking
due to the weight of your back. Kindly let me know the truth behind this
wonder. 10.23

.
yatraiva nityavihterabhdram rjvamandiracarti nmata |
tanme sad bhaatu magala iv
pdmbusambhavamameyavaibhavam 10.24
Ramaa, Lakshmi obtained the name as dweller in lotus because she
moves about in lotus constantly. May lotus feet of Uma that has unlimited
power, grant (auspicious) prosperity to me always. 10.24
137


-----------------------------------umsahasram

.
-
kedipdakamalntagyin kantuprasananintanyik |
agkarotu lalit im ktr-gaur kavecaraakajasevina 10.25
250
May Gauri, Devi of the enemy of cupid god, accept these prayers
praising her from head to feet in Lalita meter of the poet, the worshiper of
her feet. 10.25

138


-----------------------------------umsahasram
- ekdaa stabaka - 11th Stabaka

- ryvttam - Arya meter

ddikentavaranam Description from feet to head




.

jhaaketun prayukta sammohanacramuirne |
darahso dharaduhitu karotu bhuvana vae'smkam
11.1
A handful of mesmerizing (with love) particles of the gentle smile of
the daughter of the mountain that was targeted at Ishvara by Cupid god
may facilitate us to take control of the world. 11.1

A handful of particles of Devis gentle smile that assisted Cupid god

in captivating Shiva is definitely capable of bringing the world occupied by
demons in our control. 11.1
The poet seems to be indicating his aspiration of the liberation of
India from British occupants. 11.1

.
upajvadbhi knterleste jagati sundarairbhvai |
upamitumagni tava pryo lajje'mba yatamna 11.2
139


-----------------------------------umsahasram
Oh, Mother! Perhaps I am ashamed at my futile effort to compare
your limbs with beautiful worldly ideas whose existence depend upon a
tiny portion of your luster. 11.2

All beautiful ideas in the world that are used for comparison depend
upon your luster; they do not have any luster of their own. But,
comparison is possible between two different things that have their own
separate qualities also. So, I am embarrassed of trying to compare your
luster with incomparable ideas. 11.2

.
avatasapallavatul bibhra rutinatabhruva irasi |
caraa vrajmi araa vma kmrilalany 11.3
The left foot of the consort of the enemy of cupid god is soft like new
leaves. I seek the shelter in that left foot, which is an adornment on the
head of the Veda. 11.3

Devis left foot is praised in the scriptures. Devi is on the left side of
Hara (all the Vedas are praising that word (foot). 11.3


.

akaranayanonmdanamatimadhura bhti matimat varye |

jaghyuga bhavaty kusumapatkasya sarvasvam 11.4
140


-----------------------------------umsahasram
Oh Devi! Praised by wise people, your shanks that enthrall the eyes
of Shankara are very beautiful. They shine as Cupid gods wealth. 11.4


.

ekaikalokane dvayamanyonyasmaraahetutmeti |
devi bhavasya tavoru u ca gajendravadanasya 11.5
Oh Devi of Bhava! Your thigh and the trunk of elephant faced God
remind each other when they are beheld separately. 11.5

.
nko'valagnamvari kairavanirbhogin jagannbhi |
kukau na kevala te bahirapi vapui trayo lok 11.6
Oh, consort of Shiva! All the three worlds dwell not only in your
womb but they are also seen outwardly in your limbs. Your waist is the
sky, loin is the earth, and navel is the nether world. 11.6

.

manye mahkpa tava vemacalaputri madanasya |

asidhenuk viake niitatargr tu romlim 11.7

141


-----------------------------------umsahasram
Oh Daughter of mountain! I consider your braid to be Cupid gods
great sword and I fancy your column of hair is his exceedingly sharp edged
sword. 11.7

.

dviradavadanena pta avadanentha sakalabhuvanena |
akayyakrmtamamby kucayuga jayati 11.8
May the breasts of the Mother, which has inexhaustible nectar - milk
tasted by Gajanana with two faces, Shanmukha with six faces, and the
entire universe, be victorious. 11.8

.
jagadamba lambamn prvadvitaye tavgaldbhti |
sndragrathitamanojaprasnamleva bhujayugal 11.9
Oh Mother of the worlds! Your arms hanging down from your neck
on both the sides appear like two garlands thickly woven by beautiful
flowers. 11.9
11.9

Garlands that are thickly woven suggest strong arms/shoulders.

.
142


-----------------------------------umsahasram
jnanti aktimasur suam sakhyo vadnyatmaya |
mdut tavmba perveda sa deva pur bhett 11.10
Oh, Mother! The demons know your strength and your friends know
your grace. The sages know your kind heart in granting favors and the
Lord, the destroyer of three cities knows the softness of your hand.
11.10

Your friends know your divine grace owing to their intimacy with

you. 11.10

.
kambusadgamba jagat maiveousrajktkalpa |
kaho'naghasvaraste dhrjaidornayanakarahita 11.11
Oh, Mother! Your neck that looks like a conch, decorated with
garlands of the stars in the guise of gems pleases the eyes of Shiva and his
shoulders while embracing (by its shape). Your unequivocal speech (clear
voice) pleases Haras ears. 11.11

.
haraknte vadana te dara dara vatasatu |
pro'pyavpa kat pryesyay uka 11.12

143


-----------------------------------umsahasram
Oh, Consort of Hara! The moon on Shivas head that was (perhaps)
full before has perhaps diminished in size now. He has also become dry
perhaps due to jealousy, since he is watching your charming face
constantly. 11.12

.

candra raya sakal capalkvadanajtirhvayatm |
ta tu mahas mukha te maheaknte jigyaikam 11.13
Oh, consort of Mahesha! Let the entire women (deer-eyed) folk
challenge the moon for superiority but he is defeated by your face alone by
its splendor. 11.13

.
vadanakamala tavevari kamalajayddarpita
sudhbhnum |
nirjitya kamalajteramala mahadjahra yaa 11.14
Oh Ishvari! The moon, that was proud due to his victory over the
lotus, is defeated by your lotus-like face, which has brought great fame to
the entire species of lotus. 11.14


.

lvayamarand bhramadbhavlokabambhara parita |

144


-----------------------------------umsahasram
mugdha mukhravinda jayati nagdhanandiny
11.15
Victory to the pretty lotus-face of the daughter of the mountain!
Shivas glance (sight) is hovering around her lotus-face like a bee with the
desire of its honey grace (beauty). 11.15

.
uddhendusranirmitamsyrdha te bhavni bhlamayam |
sakalaramayasrairnirmitamardhntara vidhin 11.16
Oh Bhavani! The upper half of your face is made by the creator with
the essence of pure moon (nectar) and the other half by the essence of all
beautiful things. 11.16

The upper half of your face that is full of nectar is glowing. The other
half is made of the essence of solid beauty. Your face is the treasure house
of all life forces and means of all enjoyment. 11.16

.
vadana tavdriduhitarvijitya natya takiraya |
dvrapapadav pradad vayamiha darahsanmadhara
11.17

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-----------------------------------umsahasram
Oh, Daughter of the mountain, the moon, defeated by you, is bent
(curved). So he is given the position of the door-keeper and is called
darahasa reduced laughter on this earth. 11.17


.
te te vadantu santo nayana takamlaya mukuam |
kavayo vaya vadma sitamahasa devi te hsam 11.18
Oh Devi! May the pious people and the ancient poets compare the
moon to your eyes, ear-ornament, crown, and abode! (But now) We, the
poets consider radiance of the moon as a manifestation of your delightful
smile. 11.18


.

bimbdharasya obhmamby ko nu varayitume |
antarapi y praviya pramathapatervitanute rgam 11.19
Who can describe beauty of sensuous lips of the Mother that are like
bimba fruit? They can penetrate into the heart and induce love of the Lord
of pramathas (agitators). 11.19

The lip that is red like bimba fruit induces love/raga (colorful) in
Shiva (kaamaari) who is known to have great restraint. The term raga
means both love and color. 11.19

146


-----------------------------------umsahasram
.
gaapataye stanaghaayo padakamale saptalokabhaktebhya
|
adharapue tripurajite dadhsi piyamamba tvam 11.20
Oh, Mother! You hold nectar in your pot like breasts for Ganapati;
you hold it in your feet to the devotees of seven worlds and in your lips for
Shiva the conqueror of three cities. 11.20

.

dkpyatainy nssetau vinirmite vidhin |
bhs bhavati ive te mukhe vihro nirtaka 11.21
Oh Shive! Nose-bridge is made in between your eyes that are like the
rivers of nectar by the creator. But, the radiant light moves freely without
any impediment in your face. 11.21

.

kamalvilsabhavana karukelgha ca kamanye |
haradayite te vinitahite nayane te janani vijayete 11.22
Oh, Mother! Beloved of Hara! Victory to your beautiful eyes those are
precious to Hara, the abode of Lakshmi, playground of grace. They grant
favors to devotees who bend their heads. 11.22
147


-----------------------------------umsahasram

.
sarvyapyagni rmanti tavenducakulaknte |
kavinivahavinutiptre rotre devi riyveva 11.23
Oh consort of Lord Induchuda (decked with moon over the head), all
your limbs are full of auspiciousness. Nevertheless, Devi, your ears that are
praised by poets, are indeed wealth (Shri) by themselves. 11.23

Divis prosperous ears are described in earlier stabaka also. Similar

thought as ears are the wealth is seen in Chandogya, fifth prapathaka. All
knowledge that can to be acquired is in the form of sound and it comes
through the ears. 11.23

.
api kuilamalinamugdhastava kea putri gotrasutrma |
bibhratsumni knyapi hdaya bhuvanaprabhorharati
11.24
Oh, Daughter of the king of mountains! Your hair wins the heart of
the Lord of the worlds even though it is curly black soft and wearing some
common flowers. 11.24

Here, dirty (malina) means black.

148


-----------------------------------umsahasram
.
caradikuntalntaprakasaundaryagyinret |
agkarotu ambhorambhojadgtmajasyry 11.25 275
May these prayers, with the description of the beautiful wife of
Shambhu from feet to hair in Arya meter that are dear to the son Ganapati,
be accepted. 11.25

149


-----------------------------------umsahasram
- dvdaa stabaka - 12th Stabaka
- rathoddhatvttam - Rathoddhata meter
- gravaranam- Description of romantic mood

arvadhairyaguataastrik ambarrijayaketupaik |
mandahsikalik madpada parvatendraduhiturvyapohatu
12.1
The budding smile of the daughter of the king of mountains, acts as a
sharp edged sword on a rope in the form of Sharvas fortitude. It is a
victory flag of Cupid, enemy of Shambara. May that smile remove my
distresses. 12.1

The term kalika-budding used here suggests its potency to be used

as a flower for Cupid gods arrows. 12.1

muktabhogikaakena pin mugdhagtri parighya te karam |

ekad aikioraekhara sacacra rajatdribhmiu 12.2

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-----------------------------------umsahasram
Oh Delicate Lady! Shiva took a stroll some time ago, on the silver
mountains with benign form taking your hand in his hand, leaving behind
his bracelet of snake. 12.2

This verse depicts romantic mood of Shiva with his decoration of

crescent moon. He has taken the hand of Uma with his unsoiled hand
leaving behind his usual embellishments like snakelocks of hair (jata)attire of elephant skin etc., which are repulsive. Reference to the wedding
of Shiva and Parvati is made earlier where Shiva is described as he takes
pleasing form for spending pleasurable time with you (5.22). 12.2

.

tasya tatra parita paribhraman vallabh vakulapupacumbinm |
prvati tvadalakopamadyuti ccarkataruo mano'dhunot 12.3
Oh Parvati! Shivas mind was enthused by looking at a young bee
radiant like your hair locks hovering around a female bee kissing a Bakula
flower (attracted by its essence). 12.3


.

preyas capalacrulocanmullikhan vapui gakoin |
tvadvilokitanibhairvilokitai dhrjaeramadayanmano mga
12.4

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-----------------------------------umsahasram
Dhurjatis mind was roused when he saw the resemblances of your
glances in a stag which was gently rubbing the body of its beloved roe that
had beautiful twinkling eyes by tip of his horn. 12.4

.
majukujabhavanni mlatpupareusurabhi samraa |
peal ca pikablakkal mohamvari harasya tenire 12.5
Oh Ishvari! Hara was incited by the beautiful surroundings like
creeper-huts, winds filled with fragrance of pollen of Malati flower and
sweet chirping sounds of young cuckoos on the mountains. 12.5

.
agrata kusumaobhit lat prvatastvamagaplablike |
sarvato madanaijindhvanirdhrat kathamivsya vartatm
12.6
Oh Parvati! How long can Hara maintain his restraint when you are
there along with him; the creepers filled with flowers in front and the
twang of the bow of Cupid god which is heard everywhere ? 12.6

The sound of the cuckoo birds is often compared with that of the
twang of the bow of Cupid god. 12.6

152


-----------------------------------umsahasram
.
krakjitasamkule vane ambhumamba tava prvavartinam |
jaghna makaradhvajaarairardayantyavasare hi atrava 12.7
Oh, Mother! Cupid god found the right moment to shoot at Shambhu
who was beside you by his arrows; in the forest was filled with the sweet
noise of parrots (instantaneously). Enemies indeed take vengeance when it
is beneficial. 12.7


.
tito makaraketun arairasadeamavalambya pain |
ekahyanakuragalocan tvmida kila jagda akara 12.8
Oh Devi! Did not Shankara, being struck by the arrows of the Cupid
god, placed his hand around your shoulder and speak to you with the
enchanting eyes of a yearling deer (like this) ? 12.8

The poet describes romantic murmurs of Shiva to Shive in the

following ten verses. 12.8



.

kkalkalakala karotyasau blactamadhiruhya kokil |

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-----------------------------------umsahasram
vcamudgira sarojalocane garvamunnatamiya vimucatu
12.9
Oh, Lotus- eyed Devi! This cuckoo bird sitting on the mango tree
with new leaves is making a sweet noise. Just speak one word so that the
cuckoo may shed its disdainful arrogance. 12.9

Shankaras eagerness to hear Parvatis voice is suggested here.

.
phullakundamakarandavhino mallikmukuladhlidhria |
kampayanti iava samra pallavni hdaya ca tanvi me
12.10
Oh Beautiful Lady! The gentle breezes carrying the honey of
blossomed Kunda flowers and filled with the pollen of Mallika flowers are
making the leaves move along with my heart. 12.10

.
varanena htacakua riya suprasannamadhurktni te |
agakni dayite bhaje'rbhaka svedabinduharaena v'nila
12.11
Oh my Beloved! I serve you by describing the radiance of the limbs of
your congenial charming form that has stolen my eyes like gentle breeze
removing the drops of sweat. 12.11

154


-----------------------------------umsahasram


.
tvadeva mama cetaso mude barhametadanaghgi barhia |
yvadakipathamea vilatho ghate na kabarbharastava
12.12
Oh Virtuous (flawless) Lady! My mind feels happy about the feathers
of the peacock only until your disheveled tresses come within my sight.
12.12

.
rgavnadhara ea santata nirmaladvijasampavartyapi |
ebhirasya sahavsata priye neadapyapagato nijo gua
12.13
Oh My Beloved! Your red lower lip has not left its true quality
despite being always in proximity with twice born brahmins-teeth who are
virtuous (pure - white). 12.13

Here, the term raaga suggests both red color and attachments with
desires. The term nirmala-pure connotes virtue with reference to
Brahmins and white color with reference to the teeth. Teeth are referred as
twice born in earlier verse also. 12.13

155


-----------------------------------umsahasram
.


cakua sudati te sagotrat kairavairnii dine kueayai |
kayapairapi vasihabndhavairbhsuparvaa iva dvigotria
12.14
Oh Devi SudatI! (Who has beautiful teeth)! Your eyes look like the
family of lotus during the day and resemble lily flowers in the night like
the Brahmins called dvigotri who have the relationship with both the
families (gotras) of Kashyapa and Vashishtha (by adoption). 12.14

Your eyes are awake day and night for giving protection to devotees
from their adversaries (negative forces). 12.14

.


alpay'pyatisamarthay smitajyotsnay gaganaga harattama |
kevala suvacanmta kiraccandrabimbamaturamnanam
12.15
Darkness of the sky is removed by your extremely competent
moonlight-like smile though it is tiny. Your face that is like the moon
without dew, showers only the nectar of sweet words. 12.15

.
nityamabjamukhi te parasparaliamalathapakuragam |
156


-----------------------------------umsahasram
arvarbhayavivarjita sthalcakravkamithuna kucadvayam
12.16
Oh Lady of lotus-face! Your breasts that are lying under the tight
upper garment are pressing each other. They are staying together always
like Chakravaka birds on the earth but without the fear of separation in the
night. 12.16

The fear of Chakravaka pair about their separation in the night is

well known. 12.16

llanyamayi devamaulibhi komala caraapallavadvayam |
kaccidadripuruhtaputrike na sthal tudati karka tava 12.17
Oh daughter of the King of mountains! Does this hard ground cause
pain in your delicate feet which are soft like new leaves that are worshiped
by the crowns of gods? 12.17

.
evamdi vadati trilocane tvanmukhe lasati maunamudray |
tatna jalacriketano nartana nagamahendrablike 12.18

157


-----------------------------------umsahasram
Oh daughter of the mountain! Cupid god started dancing when your
face was glowing silently while listening to all that Shiva spoke. 12.18

Your face though silent without giving any answer to Shivas query is
radiant with the reflection of love of your beloved. Cupid god took that
opportunity and entered his mind to promote further action. 12.18

.

devi te purajitvatasita prijtakusumasraj kaca |
mnasa purajito'mun hta smaryate kva malintman
ktam 12.19
Oh Devi! Your braid decorated with Parijata flowers by Shiva the
enemy of the cities has in turn stolen the mind of Shiva. How is it possible
to remember the act done by an impure object? 12.19

Parameshvara gave the decoration of Parijata flowers to the braid

and in return, the braid showed gratitude by stealing his mind. Hair (braid)
is impure because it is life-less (inert) and due to its black color. 12.19

.
brahmacaryaniyamdacacal nyik yadi lulyamardin |
nyakaca sumabasdano veda ko ratirahasyamvayo
12.20

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-----------------------------------umsahasram
Who can comprehend the secret of love between these hero and
heroine? The heroine who has annihilated the demon Mahisha and has not
swerved from celibacy and the hero is the destroyer of Cupid god
(unaffected by love). 12.20

This verse shows that none can understand the nature of love
between Parvati and Parameshwara, the parents of the whole world.
Romantic sport of Shiva and Shive described in previous verses are
apparently fictional. 12.20

.

locanotsavavidhau virade vridvaraadoavarjite |
mardayatyapi nabhogata tama ymikrahitasundarktau
12.21

bhti takiraastanandhaye pranyakajakujui |
ubhraparvatatae ubhgi te sammadya na babhva k ni
12.22
Oh Auspicious Lady! Was there any night which was not filled with
happiness for you on the white (chaste) mountains under the moonlight of
the crescent moon housed on the crown of the tuft (jata) of hair of your
husband?
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-----------------------------------umsahasram
The crescent moon on Shivas head is free from the blemish
(weakness) of being hidden by the clouds and looks beautiful without any
black spot. It can remove darkness by giving delight to the eyes. 12.2122

Romantic mood is suggested here by describing the glory of the

divine form of the crescent moon of Shiva who is ever delightful, having
radiance spotless unlike the natural moon that has a blemish. 12.21-22

.
santu bhaasudhuddhiti
vyaktamugdhamukhaobhayormitha |
tni tni girijgirayo kritni jagato vibhtaye 12.23
Beauty of the faces of the daughter of the mountain and the Lord of
the mountain is manifest clearly in the radiance of the decorative moon.
May their romantic deeds pleasing each other bring prosperity to the
world. 12.23
The poet aspires in this concluding verse that the inexplicable
romantic deeds of Parvati and Parameshvara bring good to the world.
12.23

.
modakdanaparasya saye krita janani v kimapyabht |

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-----------------------------------umsahasram
aktibhttanayaratnajanmane kicidvari babhva khelanam
12.24
Oh, Mother! It is a wonder that you were engaged in divine play
when first son Ganapati was born and another kind of your divine play
was the cause of the birth of your great son Skanda who holds the famous
weapon Shakti. 12.24

Ganapati who loves food and Skanda who is known as Shaktidhara

differ from one another because you both were engaged in different kinds
of divine play when they were born. Similar idea is seen in the earlier verse
2.1.24. 12.24

.
mdhurrasapariplut im kvyakahaviduo rathoddhat |
dadhatvacalanthanandin mnase kamapi modamuttamam
12.25 300
May these verses composed in Rathoddhata meter by the scholarly
poet Kavyakantha filled with sweet rasa generate unique joy in the mind of
the daughter of the mountain. 12.25

It is clearly seen by people who know Kalidasas poetry that this

stabaka is similar to the ideas of eighth canto of his Kumarasambhavam.
Both of them are in Rathoddhata meter and the topic depicted is Shringara.
Many similarities are also seen in the phrases used for the description of
161


-----------------------------------umsahasram
romantic expressions of Uma and Shankara. It is obvious that Kavyakantha
Muni is very much influenced by the works of the great poet Kalidasa.
However, the present poet thought of deviating slightly even though
he has followed the description of romantic ideas of Kalidasa. This is seen
in phrases like Parvati was following celibacy and who knows the
secrecy of romance of them.
This stabaka, a prayer for Uma-Maheshvara is excellent with the
secrets of romantic ideas filled with great devotional fervor emerging from
the knowledge of Veda-vedantha-mantra-tantra-yoga of the poet, Ganapati
Muni. 12.25

sampta ca ttya atakam

End of third shataka

162


-----------------------------------umsahasram
umsahasram
- caturtha atakam - Fourth Shataka
- trayodaa stabaka - 13th Stabaka
kaka - glance
- upajtivttam - Upajati meter

.
bhavmbudhi trayatdbhavanta
hso'dbhuta kujaravaktramtu |
yo hanti bimbdharalaghane'pi
vyaktlasatvo harit tamsi 13.1
Let the wonderful smile of the mother of Ganesha help you cross the
ocean of this mundane existence. Though the gentle smile just crosses the
bimba like lips of the Mother, it is capable of dispelling the dense darkness
spread in all directions. 13.1


163


-----------------------------------umsahasram

.

sakta sad candrakalkalpe
sarveu bhteu day dadhna |
gaurkako ramao munirv
madyamajnamapkarotu 31 .2
Let the benevolent glance of the Devi and the sage Ramana, both
always associated with the cool moonlight, and compassionate towards all
beings, dispel my ignorance. 31.2



.
kpvaloko nagakanyaky
karotu me nirmalamantaragam |
yenkita akara ekatattva
viva luloke jagate jagau ca 13.3
May the compassionate glance of the Devi, the Daughter of the
Mountain, cleanse my inner being; associated by which look, even the
mighty Lord Shankara visualizes and praises the world as one principle.
13.3
164


-----------------------------------umsahasram



.
klkako vacanni mahya
dadtu mocmadamocanni |
yatptapta raghuvaakra
narkti prhurajasya nrm 13.4
Let the Kataksha of the goddess Kali bestow on me such wordpower, which can give me the joy of liberty, (because) Even kalidasa, the
author of the Mahakavya Raghuvamsam revered as the avatara of
Saraswati, the queen of Brahma, sanctified by the looks of Kali Devi.
13.4

Here is a reference to the anecdote, which says that Kalidasa

received his poetic skills due to the blessings of Kali, giving him his
renowned name Kalidasa. 13.4

.
yumkamagry vitanotu v165


-----------------------------------umsahasram
medge giriasya yo |
yasy kakasya visri vrya
girmaya me vividho vilsa 13.5
Let the beautiful doe-eyed damsel of Shankara bestow on you the
best of speech. Because it is the all-pervading vital power of the glance of
this goddess that has endowed the many folded grace and beauty to my
speech, i.e. my poetry. 13.5

.

nagtmajy karuormil
dgantasantnadhunpravha |
bhmea taptnbhavanmakena
grmea yu

13.6

Let the stream of glances full of sympathy for people, issuing forth
from the corners of the eyes of the daughter of the mountain; alleviate the
scorching heat you are exposed to in the form of temporal existence.
13.6


166


-----------------------------------umsahasram


.
ajasramrdr daryay'ntarage
yath bhavo nimnagayottamge |
santpanti bhavasundar me
karotu tena vilokitena 13.7
Just as Lord Iswara has rendered my head, cool with Ganga, let the
consort of Lord Iswara, always compassionate to all, and remove my inner
affliction by her cool looks. 13.7

.

puy sad'pvara eva sakt
pativratsmyamit tavek |
kulcaldhvarakanyake me
saharamahovitatervidhattm 31.8
Oh the daughter of the Lord of Kula Mountain! Your glance is
balanced and meritorious as it rests incessantly on the Lord. That is why
you are praised as the ideal chaste wife. Pray! Let your great glance destroy
my sense of ego at once. 31.8
167


-----------------------------------umsahasram



.

arvasya rme niyamena hn
ym tavek gaikganeva |
nce'pi martye nipatatyanargh
bibharti n oaa ya suvarn 31.9
Oh the beloved of Sharva! Your glance is like a lovely way ward
woman, bereft of all codes of social conduct. It offers itself to anyone, even
a lowly person, who can fetch sixteen gold coins! 31.9

The word suvarna here is punned. It means gold coins as well as

good letters. Sixteen suvarna means the sixteen-lettered mantra of the
Devi, well known as the Shodashakshari mantra. 31.9



.
padmyatki kitidhrikanye
kakanm tava klasarpa |
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-----------------------------------umsahasram
ya sandaatyea jagatsamasta
vismtya cho na dadhti moham 31 .10
Oh, the lotus- eyed daughter of the mountain! Your glance verily is a
cobra, one who is bitten by this cobra, forgets the whole world without
losing his consciousness. (He does not swoon, peculiar indeed!) 31.10

.
advi ailamahendrakanye
karoti maitr viamyudhena |
prabhate ptakinaca pake
kuta kako na tavmba mugdha 31.11
Oh the daughter of the mighty mountain, your glance that makes
friendship with even the foe of your Lord, speaks in favor of sinners. Why
is it that your glance is so innocent? 31.11

.
169


-----------------------------------umsahasram
kpnvita karasampacr
rmnsad puyajannukla |
smya kurumadhipasya ambho
prapriye te bhajate kaka 31.12
Oh Devi! Loved by Shambhu as his own life-breath, your glance
resembles the lord of the kurus as you are compassionate (flagged by
krupa) always moving around the ear (associated with Karna) possessed of
richness it helps the virtuous. (Punyajana- helpful towards Asuras).

(Krupa, Karna are the names of characters from the epic

Mahabharata. They were great warriors on the side of Duryodhana, lord of
the kurus. Punyajana also means asura or demon. Punning on these words
may be noted). 31.12



.
karntikastho'pi na dharmavair
ko'pi matrnakula na pti |
to'pi sandpayati smargni
harasya te ailasute kaka 31.13

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-----------------------------------umsahasram
Oh, Mother! your glance is very strange (full of contradictions)
indeed! Though close to Karna(ear) is not an enemy of Dharma, though it
can be described as Krishna (dark), the great Lord considered as
Pandavapakshapati, does not protect Nakula, one of the Pandava
brothers; though cool, fans the fire of love of Kamari, Lord Shiva. 31.13

Punning on Karna, Krishna and other words is seen. Seeming

contradiction is removed if these words are understood according to the
context. 31.13




.
aya kakastava toyavha
kruyakle parijmbhama |
gheu lnn sukhino vihya
nirrayn sicati vivamta 31.14
Oh Mother of the Universe! Your glance is a cloud that spreads its
protective shade all over, as and when the need for showing sympathy
arises. It leaves out those who sit quite in the cozy comforts of their homes
but sprinkles showers of joy on those who are outside, having no support
(other than you). 31.14

Grha symbolizes physical pleasures. Nirashrayin means an aspirant,

who gives up everything else to get the blessings of the Goddess. The
alankara is metaphor or rupaka, between two sets viz., kataksha and
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-----------------------------------umsahasram
toyavaha, glance and cloud; Karunya and Varshakala, compassion and
rainy season. 31.14




.
kasypi vc vapu balena
samasya sarvairapi yannide |
ambhodhivelsvapi na skhalanti
ambho priye'ya tava dkprasda 31.15
Oh Beloved wife of Shambhu! The fact that even an ordinary one,
who is not very different from others by his speech, looks, prowess and
other attainments, extends his sway over the ocean, i.e. reigns supreme like
a monarch, is nothing but a boon conferred on him by your glance alone.
31.15

A man achieves his best only by your grace is an undeniable fact.

Without the grace of the goddess man cannot achieve anything unique in
this world. 31.15



.
172


-----------------------------------umsahasram
dvreu te vicaranti r
saudheu sragadastaruya |
pragalbhavca kavaya sabhsu
arvi te yeu kpkaka 31 .16
Oh Sharvani! He is truly fortunate on whom your compassionate
glance rests. His doors are secured by the brave and the valiant; in his
mansions lovely women reside; his assemblies are adorned by learned and
gifted poets. 31.16
Those who receive the blessings of the goddess enjoy the best of life.
Kali gifts him prowess, Lakshmi bestows wealth and Saraswati gives
learning. 31.16


.

yatrmba te ko'pi kakalea
sa durjaya sagarasmni ra |
prva diva prayati dviadbhistato yaobhirbhuvamindugaurai 31.17
Oh, Mother! Even a small flash of your glance falling on a man makes
him victorious in fiercely fought battles; he would be able to first fill the
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-----------------------------------umsahasram
heaven with enemies and later the earth with his fame, cool and pleasant
like moonlight. 31.17
It is a belief that anyone who dies in the battle reaches heavenly
abode. 31.17



.
ya trakkntakalpaknte
na lokase ko'pi na lokate tam |
ya lokase tena vilokito'pi
riya samddh samupaiti loka 31.18
Oh the beloved wife of the Lord, who has moon on his crest,
Goddess, no one takes cognizance of a person whom you do not grace by
your glance; whereas even a person seen by another whom you have
blessed by your look, will attain great wealth in this world. 31.18

Even an indirect contact with the blessed look of the Devi yields
marvelous results is the gist of this verse. Slightest favor yields enormous
prosperity. 31.18

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-----------------------------------umsahasram
.

sudh hasant madhu ckipant

yao harant vanitdharasya |
parikarotyasya kavitvadhr
mukha harapreyasi lokase yam 31.19
Oh Devi! Whomever you grace with your glance, is bound to develop
into a poet par excellence; No surprise if the sweetness and attraction of his
poetry insults nectar, surpasses honey and challenges the kisses of lovely
women. 31.19

The goddess by her glance can inspire soul stirring poetry is the
suggestion. Malopama is the figure of speech as the poetic flow is
compared to many upamanas. 31.19

.
sarvendriynandakar purandhr
vidy'navady vipul ca lakm |
iya triratn puruasya yasya
durge tvay damima tu vidma 31.20

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-----------------------------------umsahasram
Oh Durgadevi! We are certain that anyone who possesses the gifts
such as a beautiful wife, deep learning and fabulous wealth, is only
because of your unfailing blessings in the form of your glance. 31.20

Without your grace all these three cannot be obtained by any one.

31.20

.
mudh kipasyadrisute kakn
kailsakntramahruheu |
ita kireattava nsti hni
siddhyatyabha ca samastamasya 31.21
Oh Girija! Why do you waste your fruitful glances by looking at the
bare forest lands of the Kailasa Mountain? You lose nothing if you turn
your glances on me; on the contrary, I gain everything worth possessing.
31.21

.
176


-----------------------------------umsahasram
tcaldhakumri ta
sarakae saritamnavnm |
durdharadusuramardaneu
nitntamuaca tavvaloka 31.22
Oh Daughter of the cool mountain! Your look which is soothing and
cool at the time of affording protection to those, who seek refuge in you,
becomes unbearably hot while subduing the evil asuras, formidable in
battle. 31.22

Because the same glance is described in two ways, it is

ullekhalankara. 31.22

.
ru sameta vidadhti na
karoti poa kpay santham |
ambauadhasyeva tavekitasya
yogasya bhedena guasya bheda 31.23
Oh, Mother! Your angry look destroys and compassionate look
protects. It is like the medicinal combination, which can either aggravate or
cure the disease when administered in different measures. 31.23
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-----------------------------------umsahasram
The words yoga & guna are technical terms in the system of
Ayurveda medicine and have pun on them. 31.23

.
nya tulyoddhatakmalobhakrodhatridoasya bhavmayasya |
ivapriye vkitabheaja te
krni bhakty vada bho kiyaty 31.24
Oh the Beloved of Lord Shiva! Tell me by what measures of bhakti
can I buy the medicine of your glance? Indeed it is a potent medicine which
cures two diseases at the same time; one, vices of kama, lobha etc, mental
ailments, the other which affects the body. 31.24

Both the physical and mental ailments are cleansed by this potent
medicine. It is a Savayava rupaka alankara. 31.24

.
abhiut craasiddhasaghai178


-----------------------------------umsahasram
striubvie api martyasno
kpkakairvinatnpunn
kapardina sammadayantu kntm 31.25 325
It is my humble prayer that these verses composed by a mortal,
should delight the divine consort of the Lord Kapardi; she is the great
goddess always praised even by celestial beings like charanas and siddhas.
She sanctifies those who seek refuge in her by her looks. 31.25

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-----------------------------------umsahasram
- caturdaa stabaka - 14th Stabaka
- kl gaur kualin ca - Glory to Kali, Gauri and
Kundalini
- upagtivttam - Upagiti Meter

In this section divine presence in relation with time, space, and form
is praised as Kali, Gauri and Kundalini, the latter also facilitating mystic
experiences in the Seeker.

.


kraamakhilamatn vraamantarlasattamasa |
mandasmita mahevarasudo me reyase bhavatu 31. 1
May the gentle smile of the lovely lady of Mahesha, bestow on me
beatitude; the celebrated smile which is the root cause of all manifestations
of intelligence and destroyer of all ignorance hushed up inside (inner
darkness). 31.1

The intended benefit is twofold - Dawning of knowledge and

removal of ignorance. 31.1

.
vivatanustanugtr vajramay pupasukumr |
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-----------------------------------umsahasram
sarvasya aktirabal kl gauryambik jayati 31. 2
Oh Slender Beauty! Your form is the physical world in its entirety.
Though you are hard like the diamond, at the same time you are soft and
delicate like the flowers. Though you are spoken of as abala, (weak) you
are capable of anything and everything; you are both dusky dark and
golden fair in complexion. 31.2

All contradictions and opposites sink in the Universal principle, as

everything is available there. What is natural with respect to the supreme
Mother appears as contradictory or opposed from the limited view point
i.e., mortals find it difficult to grasp immortal principles and secrets.
31.2

.
tmhurjagadab gaur kecit pare klm |
s gaur mahiltanurambaratanurucyate kl 31. 3
They say the supreme Mother is Gauri, Some others call her Kali. She
is Gauri with the feminine form whereas spread in space she is known as
Kali. 31.3

Though there is difference in name and form, essentially there is no

difference. In the earlier stabaka Mothers feminine form is eulogized. Here
on onwards the principle of Kali, her power and glory is set forth. 31.3

.
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-----------------------------------umsahasram
pcakaakte kly kevalaligena bhidyate kla |
yatpkato gabhrdbhuvane sarve'pi parim 31. 4
The differentiation referred to between Kali and Kala is only
semantic. Kali is feminine and Kala is masculine. But for this gender
difference of the words, there is no functional difference. All the danger
that we see in this universe, are to be attributed to time, which brings about
transformation of all kinds. Everything that is created undergoes change
with respect to the time co-ordinate. 31.4

.
sarvabhuvanrayatvt kl nmn diganyena |
loke tu vyavaharaa vidu dikklayorbhktam 31. 5
By virtue of Kali supporting everything in the universe, she is
referred to as space; actually speaking space and time co-ordinates of the
universe are a matter of secondary consideration. 31.5

In the earlier verse Kali is referred to as time. In this verse, she is

described as space as well. However these differences are only notional
and not factual. In essence Kali is both Time and Space. 31.5

.
digaditiragdyakhad pariamayitr smt kl |
dakasyaik duhit s dve guabhedamugdhadm 31. 6
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-----------------------------------umsahasram
Space is considered as one and all-pervasive; hence known as Aditi.
Kali is mentioned as one who brings transformation. Both are one and the
same; Sati, the daughter of Daksha, is considered as two owing to the
different effects. 31.6

Difference is virtual and not real. Aditi and Kali, space and time
respectively unite in one principle ultimately. 31.6

dehe dehe seya kualin nma jagadamb |

s svapiti sastimat yujnn prabuddh syt 31. 7
It is a well-known fact that the Mother of the universe Kundalini,
who is earlier described as Kali, Aditi is found in each and every body. She
lies dormant in the uninitiated, where as she rises in the body of the yogis,
who put their best efforts to awaken her. 31.7

.

mldhrdagnirjvalati irasta a dravati |
kualinmayi manye vayantprabuddheyam 31. 8
From the Muladhara, the basic chakra, fire blazes forth; from the
Sahasrara, the top chakra in the head, cool (Soma) nectar oozes (at the time
of Kundalini raising in the yogi). Hence, I guess Kundalini has risen from
the veena- couch. 31.8
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-----------------------------------umsahasram
Shape of the bone structure from the head up to the Muladhara,
(pelvis region) resembles that of the veena,the lute. Kundalini, who passes
through various chakras along this course, is spoken of as rising from the
veena- couch.
Kundalini, Veena shayana etc., are terms, integral to the tantra
system. 31.8

.
yaddravati tatra ki tva ki tatra tvamasi yajjvalati |
kimu tatrsi mahevari yadubhayametadvijnti 31. 9
Oh Maheswari! Where are you found? Are you found in the head?
(Where exuding takes place)? Are you found in the Muladhara, where it
blazes forth? Or do you reside in the all supporting daharakasha, which
knows both these? (Causes all these experiences). 31.9

Dahara is a technical word used in the Tantra literature. It means

space in the heart. The technical information pertaining to these details are
available in Tantra texts. 31.9

etvagnomau jvlabhicandrikbhirapi |
vutastanumanayorvyaktitva me paurbhavatu 31. 10
These two deities Agni and Soma, with their hot flames and moonlike cool rays, respectively encircle my body. As a result of this, let my ego
184


-----------------------------------umsahasram
(pruthagatma) be an animal offered in the sacrifice (let it be destroyed).
31.10

Removal of ego and the dawning of the divine presence in our self is
the result of Kundalini awakening. In this verse this fact is portrayed. In
the first stabaka the story of Dakshayajna, which also serves as a universal
symbol, is related. Here the yogis own experience is expressed. 31.10


.
agnistva somastva tvamadho jvalasi drvasyrdhvam |
amtamanayo phala tva tasya ca bhoktr cidamba tvam
31.11
Oh, Mother! You are both Agni and Soma. You blaze forth from
below and melt down from above. Consequently nectar appears and that is
none but you yourself. Again, you are the true enjoyer of this in the form of
consciousness. 31.11

Enjoyer, enjoyed and the act of enjoyment are all one and the same.
Everything in this universe is You Yourself. 31.11

.

kinnu sukta may ktamakhilevari ki tapastaptam |
krayasi m pratikaamnandasudhnidhvanta
31.12
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-----------------------------------umsahasram
Oh the empress of Entire Universe! How lucky I am? What great
penance have I done that you make me immersed in the blissful experience
every moment! 31.12

I am not aware of the merit I might have incurred as a result of which

I enjoy this indescribable inner joy. The extra-ordinary yogic experiences
are not a result of ordinary good-deeds.
The poet devotee (Kavya Kantha) is so humble before the Mother that
he thinks he has not done enough merit or deeds to deserve such blessings.
Actually, if we look at the life of the muni, we find that he was a great
sadhaka, who did everything such as japa, tapa, dhyana etc., to receive the
blessing of the mother. 31.12

.

knta ki mama durita nta ki devi te svntam |

anughsi vicitra mmapyapardhin prathamam
31.13
Oh Divine Mother! Despite my being a worst sinner it looks that you
have forgiven me. You seem to be deeply pleased to tolerate me.
Otherwise, how can I be the recipient of such unique blessing. 31.13

The poet- seer considers himself a sinner. How can this selfestimation be understood? For we know that he is a yogi, a scholar, a great
soul. The fact is, that, great souls take on themselves all the sins committed
by the people. They feel they are the members of the universal family.
31.13

186


-----------------------------------umsahasram

.
kle kle sandhyrp nopsit bhavat |
vicchinna smrtgnistret kuta eva vahnnm 31. 14
Oh, Mother! I have not worshipped you in the form of Sandhya
regularly (as it should have been done): the smartagni rituals are also not
been performed regularly, no need to speak of the treatgni at all. 31.14

The poet seer- in his humility submits to the mother that he has not
meticulously followed the Vedic and other methods of worship enjoined
on an individual in sanatanadharma; yet the Mother has been
magnanimous to bestow on him the bliss due to a perfect upasaka. He feels
overwhelmed by the benevolence of the Devi.
Sandhyavandana, agnikarya etc., fall under the category of
nityakarma rituals which are compulsory and by doing which no special
merit accrues but by not doing one becomes a sinner. 31.14



.

dtu nrjitamanna bahu devebhyaca bhtebhya |
yatkicidrjita v kalatraputrnvito'nmi 31. 15
Mother! I have not amassed wealth to spend on such meritorious acts
like charity for the poor, ritualistic worship of various deities; what little I
have earned is just enough to feed my family and myself. 31.15

187


-----------------------------------umsahasram
I have been quite selfish in my attitude is the gist of this submission.
The Vedic view of life is that a house holder should earn well, feed the
poor and the needy, treat guests, spend on acts of worship, and help build
temples, lakes etc., for the benefit of the society. In this background, the
poet is making a mention of his failings as a house-holder, gruhasta.
31.15


.

kacidapi ppahr na puracaritaca te mantra |
ka guamabhilakya mama prabuddhyase'ntarjaganmta
31.16
Oh the Mother of the Universe! What little merit did you find in me
that you are awakened in my person? I have not done enough japa
(repetition of a particular holy name or mantra with full concentration of
mind) of your mantra that could have been efficacious in removing my
sins. 31.16

.
tava mayi pthaktanjaprem cetpakapto'yam |
athav sat nisarga so'ya tvayi cba sambhvya
31.17
If you are favoring me, your son, in a special manner, Oh, Mother!
You will be blamed of being partial towards one (when in reality all are
188


-----------------------------------umsahasram
your children). However this may not be a blemish with you, as it is the
very nature of the noble minded to do well to others. 31.17

The yoganubhavas, i.e., blissful experiences, the seer is enjoying are

due to the gracious favour of the Mother, more than my eligibility is the
opinion of the poet. 31.17

.
lakya vinaiva mantra ki siddhyati koio'pyukta |
dadhmastadyadi lakya tava rpa galati h mantra
31.18
Mother! Does the mantra, japa become fruitful without fixing the
mind on a target, a particular form? No. Hence to make my mantra
purposeful when I think of your radiant form, it overpowers me in such a
way that I forget the mantra! What a pity! How can I come out of this
conflict? 31.18


.
sakalpn vcmanubhtn ca yanmlam |
yatra pro baddhastallakya devi te rpam 31. 19
Oh Goddess! You are the root cause of all the sankalpas (mental
notions), inner thoughts, all speech (outer expressions), and all feelings
(experiences). In you are found the breath, and vital air. That is your form,
which I strive to realize through my meditating state. 31.19
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-----------------------------------umsahasram
Divine Mother is the root of speech, thought and feelings. One
should realize this truth through meditation, because, to get at the root
cause is the true benefit of dhyana. 31.19


.
naisargikasvavtterahaktermlamanviya |
tv kila sktkurute ramaamahareriya di 31. 20
I wish to realize you though the natural and simple method
enunciated by the sage Ramana and that is enquiring the fundamental
principle I, which is at the root of everything. 31.20

Sage Ramana asked his disciples to get at the root of all experiences
and feelings by tracing the course of the ego or which we in normal
language refer to as I i.e., ahamkruthi. He did not suggest any other
Upasana or worship, which requires lot of preparations both mental and
physical. Hence, sage Ramanas method is described as Naisargika
natural. Our poet Kavya kantha Ganapati Muni, was a devoted disciple of
Sri Ramana Maharshi, the renowned sage of Arunachala. 31.20

.
manye parvatakanye mama seyamahaktirmahat |
avatarat varagaairapi tanmla na labdhamaho 31. 21

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-----------------------------------umsahasram
Oh daughter of the mountain! I maintain my ego and am quite
stubborn as I have not been able to find its root despite long years of effort
to reach there. 31.21

The word avatarata is significant here. It can mean two ways.

1. Shirasthah avatarata- meditating- coming down from the head,
the origin of thought, to the heart, the place of feel.
2. Incarnating from a different world altogether. Even the gods come
down to the mortal world in order to know or realize the roots, especially
ahamkrutimula i.e., I. All the Vedic sayings, upanishads declare that mortal
form is very helpful in realizing the fundamental truths of this world.
31.21

.
ea prauho bhagavati bahula garjatyahakra |
etasminnayi kle bhavat cbodhi kualin 31. 22
Oh Divinity! This ego (ahamkara) of mine is so well grown that it
makes deep sounds like a cloud; despite this adverse effect, you Kundalini,
is awakened in me (what a surprise!). 31.22

When Kundalini rises ahamkara cannot remain powerful. Normally

it gets subdued. But in my case it is different. 31.22

.
tava pactsambhti jnti na so'yamadypi |
prgiva garjati dhra bibheti mtyorna nediht 31. 23

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-----------------------------------umsahasram
Oh Bhagavati! The principle of ego I, does not know anything about
your birth, in its overpowering ignorance it is roaring in vain. It is so
insensitive that it remains bold even in the vicinity of death. 31.23

Kundalini is so powerful that it subjugates the principle of ego, while

it rises. The I melts down like ice cubes exposed to heat, when Kundalini
rises. This experience of the yogi is figuratively described here. 31.23

.
atipuamahakra paumeta tubhyamarpayate |
pramathapatiprevari gaapatirekntabhakto'yam 31. 24
Oh the dear consort of the lord of Pramathas! Ganapati, who is
devoted to you and you alone, offers his I ahamkruti, which is like a full
grown animal. May you be pleased to accept this offering and shower your
blessings which you consider are best for me. 31.24

.

upagtayo gaapaterupatihantmim prty |

utsavasahasralolmukravcyasya ghanthm 31. 25 350
May these verses composed in the Upagiti meter, please the Lady of
the Lord who is symbolized by the letter 3u i.e., Shiva; the Lady
Kundalini, who permeates the hundreds and thousands of charged
experiences (of yogis). 31.25
192


-----------------------------------umsahasram

193


-----------------------------------umsahasram
- pacadaa stabaka - 15th Stabaka
- akte svgatam - Meditation on Shakti or descent of Divine
Shakti thru meditation
- svgatvttam - swagata meter

In the Fifteenth stabaka, while portraying the glory of the Divine

Mother, the method of meditating upon her is also presented.

.
padmapaharantu tati na
sampadmapi diantu samddhim |
dantakundarucidattabalni
vyomakeasudo hasitni 31. 1
May the smiles of Devi rendered more powerful by the beauty lent to
them by the Jasmine bud (kunda) like teeth, destroy the heaps of troubles
and bestow a series of good fortunes. 31.1
Plural used for hasita-smile, is indicative of its plentiful and
gentleness.
194


-----------------------------------umsahasram

.
alpamapyadhikaaktisamddha
mandamapyadhikaskmavisram |
susmita smaravirodhiramay
kalpat mama kulasya ubhya 31. 2
Being gentle it abounds in power; being slow and subtle it is capable
of spreading everywhere; may the smile of the lady of Kamari, bless my
family with auspiciousness. 31.2

Vibhavana and Virodhabhasa alamkaras; because feeble cause and

strong effect. 31.2

.
pukardravimato bhuvamet
bhmitaaadhara kramam |
naiva mucati pada bata prva
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-----------------------------------umsahasram
nottara vrajati neapurandhr 31. 3
Devi (at the time of creation) stamps her foot on the sky first, without
removing the same, places another on the Sun, simultaneously places one
more on the Earth, one on the Moon etc. Is it not strange and surprising?
31.3

The poet is suggesting the all-pervasive glory of the deity. Normally

beings capable of walking put one step forward after lifting the previous
one; steps take a successive order of lifting end placing. This is a rule with
the limited, but the unlimited power of the Devi makes her presence felt
everywhere. To be on earth does not make her to vacate her presence on
the sky. The alamkaras are vibhavana and virodhabhasa. 31.3

.
bhaeviva savitri suvara
mttikmiva ghaevakhileu |
vivavastuu nirastavie
devi payati sat vibudhastvm 31. 4
Oh, Mother! Just as gold is integral to golden ornaments, clay is the
essence of all articles. Like pot made of clay, the wise find you as the true
essence of all things present in the universe, without exception. 31.4
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-----------------------------------umsahasram
Omnipresence of the divine principle is understood by the wise,
which actually is the mystery of the universe. 31.4



.
kiabhtamakhilevarajye
dyajtamakhila nijapke |
prabuddhimanasmiha varga
srabhta iti srijanokti 31. 5
Oh Consort of the Lord of the Universe! All that is perceptible in the
world, to speak the truth, is waste; sapless in this process of change and
transformation over which you preside. However, the category of the trio
viz., prana, buddhi and manas, is the only essence, so say the wise. 31.5

The upanishats are truly the treasure house of spiritual wisdom. They
expound in great detail the subtle aspects of life and existence. What is
visible is not the whole and sole of that substance. But it is the other way.
There is an essential principle underlying all matter. The Chandogya
upanishat for instance in its sixth prapathaka holds a discussion on the
subject and arrives at the result, that the subtle essence of anna, ap and
tejas are manas, prana and vak, respectively. 31.5


197


-----------------------------------umsahasram

.
sramvari tileviva taila
vigraheu nikhileu nigham |
ye dhiy mathanato vidureka
te bhavanti vibudhstvayi ln 31. 6
Oh Empress of this Universe! Those who realize after a careful
exercise of their discriminating facilities, that an essential principle is
underlying all those visible forms, even as the presence of oil in the oilseed, become united with you. 31.6

The difference disappears. Unified vision dawns on them. The

swetasvatara upanishat uses this tila-tyla, analogy to bring out the essence
and the outer form. It also draws our attention to the unseen presence of
agni-fire in the arani or firewood. Only by applying the right force and
friction, if two are aranis rubbed the hidden fire manifests. There is more
than what it appears is the truth. 31.6




.
yasa tribhuvanevari pia
vahnineva tapas tanupiam |
yasya cijjvalanajlamaya syt

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-----------------------------------umsahasram
taptamamba sa tavlayabhta 31. 7
Empress of the three worlds, Just as the iron ball gets red-hot by
continuous exposure to fire, so also the body of the tapasvin blazes forth by
the fire of tapas. Once the whole being is enmeshed by the power of
consciousness, he joins your abode. 31.7
The iron-ball by constant contact with fire becomes a fireball. The
tapasvin by continuous tapas transforms him into the very essence of
existence viz., consciousness. He becomes a chinmaya shariri. 31.7

.
yo'raermathanato'tipavitra
vtihotramiva vtakalaka |
pramujjvalayati svaarrt
tvmasvabhayade'rhati yaum 31. 8
Oh the Bestower of Fearlessness Devi! Just as the all purifying fire is
born out of a pair of fire-wood set to firestone, a sadhaka also is able to
bring forth prana, the vital air, to become fit to worship you. 31.8
A sadhaka turns into a disciplined yogi by constant spiritual practices
like tapas, dhyana etc. The body is the firewood; churing is the tapas,
dhyana etc. The prana jwala coming out of kundalini is the Agni.
Swetashwatara upanishat uses this simile. 31.8
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-----------------------------------umsahasram



.
prat vasitameva vicrya
kurvat karaameva nibhlyam |
gacchat gamanameva viodhya
tattanau mathanamgamabodhyam 15.9
A breathing person should concentrate only on the process of
breathing. A person engaged in activity should think of only that action. A
moving person should think only movement. These activities of breathing,
action and movement deserve to be carefully watched by a sadhaka, so say
the sastras. 15.9

In the previous verse manthana the process of churning is

mentioned. In this verse it is explained. It is important to know who is at
the back of the act of breathing. By examining the physical action one can
get at its root cause. This careful examination, on being fully aware of our
so called natural activities, is known as churning or manthana by sastras.
Remaining quiet (not engaged in action) one can continue with the activity
of churning. 15.9



200


-----------------------------------umsahasram
.
yo rasa pibati mrdhasarojt
somapo'yamanagha prayattm |
agnihotramakhilevari nitya
mlakuadahanasthitirasya 31 .10
Oh Akhileshwari! Mother! The yogi who drinks at the fountain of
sahasrara has his inner being completely purified, and hence called
Somapa. He is performing agnihotra all the timex (not only three times a
day)! The process of burning, dahana, is taking place at the muladhara
every moment.
Once the yogi becomes aware of his original nature, there is no
stopping. Rising of kundalini is the ultimate result of all sadhanas. Once
this is achieved nothing remains unfinished for a sadhaka. Agnihotra is the
ritual fire -worship enjoined by the Vedas, three times a day.



.

cinmay pibasi somamima ki

soma eva kimasvasi mta |
pyase pibasi ca svayamek
peyaptyugala kimu bhtv 31. 11
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-----------------------------------umsahasram
Oh, Mother! Since you are chinmayi, pure consciousness, the enjoyer
do you drink the somarasa? You don the double role of being the enjoyed
and the enjoyer, bhoghata and bhoktrtuta. Is it?



.
taijasa kanakamagnivitapta
teja eva kanakgi yath syt |
modarpakalay tava tapta
tanmaya bhavati modajapiam 31. 12
Oh Kanakangi, just as the gold belonging to the tejasa category
becomes tejasa when subjected to fire. So also the anandasarira coming in
contact with even a small part of your anandaswarupa, becomes
completely transformed into a blissful entity. 31.12
In this verse the upanishadic siddhanta viz., all beings are born out of
ananda is beautifully explained. The being of issuing forth from ananda or
bliss, when processed with anandakala becomes ananda itself.
Here is an allusion to tarkashastra, Indian logic. While enumerating
various objects under different categories gold is said to belong to the
category of tejas. Hence it is called taijasa. 31.12
-
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-----------------------------------umsahasram

.
k'pi modalahar tava vcirnirgat daaatrasudhbdhe |
prayatyakhilamamba arra
neha vedmi parame jaabhgam 31. 13
Oh, Mother! The waves of bliss that emanate from the nectar-filled
ocean of sahasrara fill my entire body with blissful experience. I cannot
find any portion of my body being jada or achetana. 31.13
The poet Kavyakantha Ganapati Muni is pouring forth his own yogic
experience. The blissful experience at the time of Kundalini jagarana is
mentioned in this verse. 31.13

.
seyamuttamatam nipatant
talddaaatrapayodt |
preritdakhilarji bhavaty
buddhisasyamavatdrasavi 31. 14
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Oh Empress of the Universe! As you pour down the best of showers
from the cool cloud of Sahasrara, let this plant viz., the awareness; bring
forth the best of produce impelled by you.

There are three metaphors, rupakas integral to the understanding of

the spirit of this verse.
Dashashatara payoda- sahasara as the cloud; buddhi as the sasya or
vegetation; and
Sharira- as the ksetra-field where vegetation grows. 31.13
That in the previous verse, the sahasrara, last of the chakras, was
conceived as the ocean filled with nectar. All these descriptions and
conceptions bear the stamp of experience. Because the yogi also happens to
be a poet of gifted expression, we have a graphic portrayal of the subtle
changes that take place in the body. 31.13

-
.
dugdhasindhumathandamta v
abdasindhumathantpraavo v |
labhyate suktibhistava vcirmrdhakajamathandrasa ea 31. 15
Oh, Mother! The meritorious obtain Somarasa in the form of a wave
from you who are blissful in nature, even as those who churn the milk204


-----------------------------------umsahasram
ocean get nectar; those who delve deep into the principle of sound, obtain
Pranava or Omkara. 31.15

The allusion here is to the story of the Samudramathana found in the

Indian sacred literature. The Samudramathana is perhaps one of the most
significant, meaningful symbols ever conceived by any ancient people. The
constant friction between the internal and the external, between the good
and evil is beautifully brought out by the story. 31.15

.
asthiu pravahati prativega
majjasramamta vidadhn |
bibhrat madamanuamadoa
mrdhakajanilaye tava dhr 31. 16
Oh, Mother! Whose abode is the Sahasrara, the powerful flow of
somarasa emanating from you gushes into the innermost cervices of the
bones creating a peculiar awareness that is cool and free from vices.
31.16

Mada is the word for the special awareness here. Mada also means
one of the six enemies, arishadvarga, i.e. haughtiness which is a blemish. It
creates forgetfulness. But here mada is regarded as awareness that humbles
the person who experiences its presence in him. The yogi on realizing the
power of the Mother submits himself totally to the will of the Universal
spirit. 31.16

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.
taittiryakathito rasalbha
so'yameva sakalgamavarye
etadeva aimaalanthe
tantrabhitaparmtapnam 31. 17
Oh, Mother! Praised in all shaatras, now I realize that you truly are
the celebrated rasa described in the taittiriya upnishat; none but you are the
nectar like posh mentioned in the tantra texts, as you are the heroine
residing in the Somamandala. 31.17
Both the Vedic tradition and tantric tradition are speaking of the
same sahasrarasoma says the poet. There is unity of purpose between
different traditions though they appear to be different at the outset.
31.17
In the Vedic rituals somarasapana is there; in the tantrik procedure
especially among the kaulacharas consuming intoxicating drinks offered to
the Devi, is practiced. In principle both are blemishless as they represent
sahasrarasoma. 31.17

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-----------------------------------umsahasram

.
mrdhasomamajarmararpe
yuktavkaakarea nipya |
ambhusundari sunomi dhinomi
tv pradptakulakuanintm 31. 18
Oh Mother of immortal form! Divine Consort of Lord Shankara! I
squeeze the soma juice by the hand, in the form of yogic vision and offer
the same to you, who are seated in the blazing altar (yajnakunda) viz., the
Muladhara Chakra. 31.18
In a yaga, the yajamana i.e., the performer of the sacrifice uses the
hand to crush the juice from soma plant placing it on the crushing stone;
here the poet being a yogi who has realized by his yogic vision, says the
hand is nothing but the yogic vision and the awakened muladhara chakra
itself is the sacrificial altar. 31.18




.
direva raviddhitirugr
rakajaaina praviant |
talmtamay khalu bhtv
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-----------------------------------umsahasram
yogino dravati modakal te 31. 19
Yogic perception is the fierce rays of the sun that enter the moon
seated in the sahasrara; from there cool-nectar like rasa exudes, which is
known as modakala in tantric language. 31.19
Significance of this poetic utterance is understood thus- that the
moon has no luminosity of its own is a well-known fact. When the hot rays
of the sun fall on the moon, they are reflected back as cool and enjoyable
moon-light. In this verse the process of a yogi realizing modakala is
worked out. Devi enters the yogis eye first and then enters the moon in the
sahasrara to result in the nectar like cool rays that cause the blissful
experience, known as modakala. 31.19

.
mrdhani dravasi yogayutn
cakui jvalasi akarabhme
tihasi sthirapad kulakue
bhyata skhalasi naiva kad'pi 31. 20
Oh, Mother! Beloved of Shankara! You melt in the head of the yogi
because the cool moon residing in the sahasrara; you also express yourself
in the eyes because you are the very cause of sight. And of course you are
well settled in the muladhara. Bereft of these three locations there is no
other place where you melt (exude). 31.20
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Devis presence is well established in these above mentioned three
locations in the body of a yogi is the meaning of this verse. 31.20


.
s yadi dravati modakal syt
s yadi jvalati citkalik syt |
s par sthirapad yadi tihatyakar bhavati kcana satt 31. 21
If she melts down she is known as modakala; if she blazes forth she is
termed as chitkala; if she remains constant she is known as immutable. It is
one and the same reality that assumes different names because of the
variation in location and function. 31.21
Simple inference is that, though the reality is one and the same, it can
take on any form at will as it is pure consciousness itself. 31.21



.
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-----------------------------------umsahasram
payat nayanamaalavtti
ghyase tvamacaldhipakanye |
jnat daaatravilsa
spyase viditamamba rahasyam 31. 22
Oh Parvati! The daughter of the unmoving! I got the secret of you!
You are seen by a yogi, (you become the object of his sight). The yogi, who
experiences the shower of nectar in the sahasrara, gets a glimpse of your
touch. The yogi can see the chinmaya form, and realize the essence of your
anandamayarupa. 31.22
The Devi is both chinmayi and anandamayi. There two specific
aspects are realized by the yogi. 31.22

.

vyptaaktyasubalena lasant
bhnubimbanayanena tapant |
candrabimbamanas viharant
s punarjayati mrdhni vasant 31. 23
Sporting by the power of prana that is spread everywhere (i.e.,
activating everything with the pranic power); doing tapas by the eye in the
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-----------------------------------umsahasram
form of the orb of the Sun; thinking by the mind in the form of the moon,
Oh, Mother! You reside in the sahasrara. May you be victorious.
In this verse the divinity is spoken of as possessing the Universe for
its body and dwelling at the same time in every being. Both micro and
macro are permeated by the spirit of divinity. 31.23
The upanishats declare chandrama manaso jatah chaksho suryo
ajayata which shows that sun is the eye and mind is the moon. 31.23





.
svgata sakalalokanutyai
svgata bhuvanarjamahiyai |
svgata mayi bha sadayyai
svgata daaatramityai 31. 24
Welcome to the divine spirit worshipped by all the worlds. Welcome
to the queen of the Lord of the Universe; most hearty welcome to the
divine Mother who is ever sympathetic towards me, her child; welcome to
her who has graced the sahasrara. 31.24
In this verse the poet- yogi showers his grateful thanks on the
divinity as she has been magnanimous enough to reveal the secrets of
existence and made him undergo the mystic experiences. Blessed is he
whose lifes goal is achieved. 31.24

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-----------------------------------umsahasram

.
satkavikitibhujo lalitbhi
svgatbhiranaghbhirimbhi |
svgata bhaitamastu bhavnyai
khelanya ira etadityai 31. 25 375
Let these graceful verses set to swagata meter uttered by the best
among poets, offer welcome to Bhavani the goddess, who has come to
dwell in my head to reveal her mysterious ways. 31.25

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-----------------------------------umsahasram
- oaa stabaka - 16th Stabaka
- adhytma aktivaibhavam Opulance of Shakti and Mystic Experiences
- kumralalitvttam - Kumaralalita meter

The sixteenth section is named as Kumaralalita stabaka as it is set in

the Kumaralalita meter. In this section the eulogy of the Divine Mother in
accordance with the mystic experiences continues from the previous
stabaka.

.
mahovihatamoha maheamahily |
smita vitanutnme gheu mahamagryam 16.1
Let the gentle smile of the consort of Lord Mahesha, which removes
the vice viz., moha, infatuation by its radiant quality, create an ambience of
brilliance in my dwelling place. 16.1
The poet prays for a constant state of awareness in him wherever he
lives. 16.1

.

iyadbahulagola jagallaghu dadhn |

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-----------------------------------umsahasram
pitmahamukhairapyakhaitavidhn 16.2

.
aduacaritebhya ubhnyabhidadhn |
kulni malinn hatni vidadhn 16.3


.
duklamaruuprabha paridadhn
harasya rajatdrikitituradhn 16.4

.
munndraktatantraprasiddhabahudn
um balamala nastanotvatulamn 16.5
From 2nd verse up to the 5th verse it is a single unit, because the
description of the Devi ends with the verb in the 5th one.
Let Devi Uma give us enough strength, who is of immeasurable
measure; she who bears with ease the mighty systems of the universe
consisting of innumerable globes, whose style of functioning remains
undeterred by even the creator himself (2); Who pronounces (gives) the
most auspicious blessings on those whose character is spotless even while
uprooting those who are adamant and evil in their tendencies (3); donning
a fine silk attire of the color of the rising sun but always under the control
of Hara, the Lord of the Silvary white Kailasa mountain (4); who has
214


-----------------------------------umsahasram
been greatly generous in blessing the seekers,who are well versed in the
practice of tantrashastra (5). 16.2-5

.
nirastaviay yad dadhti matiklm |
samastajagade dhtistava mateyam 16.6
Oh the empress of this Universe, when the intellect of the seeker is
flamed with all lesser thoughts, mental notions (when it is cleared of all
impurities), it acquires the name Dhruti. Achieving this constancy is
otherwise known as holding you or attaining you. nirvishayabuddhi
dharanaiva devi dharana 16.6

.
rut pravaacitta smt naramappam |
dht hdi vidhatse gatasvaparabhvam 16.7
Oh Devi! If a person hears about you, he becomes humble; if a seeker
remembers you, you make him pure; if he meditates upon you, you
remove the basic difference between mine and thine! (A sense of unity
dawns on him at once). 16.7
Oh, Mother! How generous you are! The stages of upasana viz.,
shravana, manana, and nidhidyasana are mentioned here. 16.7

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-----------------------------------umsahasram
.
ahamatitainy satmavanimlam |
tvameva kila seya mahariramaokti 16.8
Oh the protector of the good! It is a well-known fact that you are the
source of the stream of consciousness. You are that Ego, I principle, aham,
indicated by my guru, the revered Ramana Maharshi, as the root of all
thought process. 16.8

Bhagavan Ramana advised those who questioned about the existence

of god, to trace the path of the ahampratyaya (Ego,I principle) and find out
its root. He also told them, that, those who get at the source of aham will
obtain god. 16.8

.
ahamatilatystvayavadhu kande |
sthito'mba bhuvanasya pravindati rahasyam 16.9
Oh the consort of the Lord! The creeper of aham has you for its root;
Oh, Mother! The seeker, who establishes himself at the root comprehends
the mystery, subtle secret of the Universe. 16.9
Ahammati is likened to a stream in the above verse and to a creeper
in the present one. The words tatini and lata are in feminine gender to suit
the compared viz, Uma, Devi, Kundalini etc, all of which are femine words.
In Sanskrit language words carry genders. 16.9

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-----------------------------------umsahasram
.
yadetadakhilmba prasiddhamiva dyam |
tavaiva kila jla gato bhaati mlam 16.10
Oh the Progenitor of the Universe! This manifested world full of
variety and beauty appearing as constant is your handiwork; so says the
yogi who has reached the source point, i.e. you. 16.10

.
prapayasi parc jagadvividhabhedam |
svata kimapi nnyatpratci purataste 16.11
From an outward view point you see this world, as full of variegated
things; whereas from an inward view, there is nothing excepting you.
16.11
There is only one principle and that is consciousness that manifests
in a variety of ways. The existence is wholly and solely only Devi and
nothing else. 16.11

.
stut bhavasi avat smt ca bhajane tvam |
dht bhavasi yoge tat bhavasi bodhe 16.12

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-----------------------------------umsahasram
You are praised, constantly remembered and meditated by yogis.
You permeate all faculties such as understanding and awareness. 16.12

.

stut diasi kma smt harasi ppam |
dht'syadhikaaktyai tat bhavasi muktyai 16.13
When praised you bless the seeker with all his wishes; When
remembered you remove his sins; held by the yogi in this heart, you give
him strength extraordinary; permeating all stages of progress you guide
him to get liberated finally. 16.13
Eulogy bestows wishes, dhyana removes sin, yoga gives strength and
jnana gives liberation. 16.13

.
viudhyati yat pramdyati na uddha |
pramdarahitasya sphue lasasi kaje 16.14
A seeker who practices control over food is purified; a purified soul
becomes flawless, a faultless one is the fit person for the Devi to sport in his
sahasrara. 16.14
The figure is ekavali a string like composition, where the previous
one leads to the next one. 16.14

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-----------------------------------umsahasram

.

sphua yadi saroja nava pau nyam |
karoi yatabuddherjagajjanani re 16.15
Oh Mother of the Universe! You dance freely like an expert dancer in
the sahasrara of a yogi, which is fully blown. 16.15

.
irogatamida na praphullamayi padmam |
analpamakaranda tvamamba bhava bhg 16.16
The sahasrara on my head, the lotus with thousand petals is full of
nectar. I invite you to taste the same like a bee. 16.16

sarojamatudant pibmba makarandam |

mahmadhukari tva bhajermadamamandam 16.17
Mother, without disturbing the flower you partake of the nectar. An
expert bee that you are, you know how to taste the juice keeping the flower
intact. 16.17

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-----------------------------------umsahasram
The yogi undergoes painful experience in the body at the time of
Kundalini rising to sahasrara. Hence the yogi supplicates to the Mother to
be delicate in handling the flower. It is a figurative speech. 16.17

amagalamita pr mayeavadhu bhuktam |

ita paramameye sukhnyanubhava tvam 16.18
Oh the Immeasurable! Consort of the Lord! I have suffered a lot
earlier. Now may you experience happiness. 16.18
The suggestion is quite evident. A person in his ignorance undergoes
untold miseries in life. Once awareness dawns on him, he will be one with
the supreme consciousness, where there is no bhoktrubhava or
enjoyership. Mother is the only enjoyer. Hence the yogi says, You enjoy.
16.18

.

ahaktivanme cidvari pur'bht |
tavbhavadidn mamsti na vibhutvam 16.19
Oh Empress! Earlier i.e., before the raise of the Kundalini, I was
under the impression that I am separate consciousness. You have proved
me wrong. I have become yours. 16.19
The great virtues viz., all -pervasiveness and over Lordship belongs
to You, not me. 16.19

220


-----------------------------------umsahasram

.

yad'bhavadiya me tad'nvabhavadrtim |
tavevari bhavant bhunaktu amidnm 16.20

Oh Devi! This I (of mine) has completely surrendered to you after

undergoing a lot of suffering. (Therefore) Let it find the long cherished
solace and fulfillment, at least now, under your control. 16.20


.
karotviyamahant vivdamadhun'pi |
tath'pi purataste mahevari vivry 16.21
Oh Maheshwari! This ego, I, however much it may wag its tail; it
stands exposed in its weakness in your presence. There is no match
between the individual ego and the Supreme consciousness. 16.21


.
iya ca tava buddheryato bhavati vtti
immapi kuru sv kamvati viro 16.22

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-----------------------------------umsahasram
Oh the Goddess of forgiving nature! Since this faculty of intellect
belongs to you accept the same as yours, free from anger. 16.22

.
sudhbdhiriha mtastaragaataml |
cidabhrapuramatra prabhpadamadabhram 16.23
Oh, Mother! In this body is found the ocean of nectar that has
hundreds of waves; this body is also the source of brilliant light called,
chidakasa. Reside here at ease. 16.23
The tantrashastra depicts the sahasrara as the ocean of nectar, the
chidakasa pure as the brahmapura or dahara. Devi is requested to stay
happily in the yogis body, as there is enough to eat (in the form of nectar)
and a place to live (in the form of dahara). 16.23


.

kuru tvamidameka nijlayaateu |
savitri viharsmin yatheamayi dehe 16.24
Oh, Mother! You have hundreds and thousands of homes to live in.
Pray! Favor me by selecting this body of mine as one of your abodes and
reside here as you please. 16.24

.

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-----------------------------------umsahasram
kumralalitn ktirgaapaty |
karotu mudame kapardidayity 16.25 400
May these verses composed in the Kumaralalita meter by Ganapati
Muni please the wife of Kapardi, Lord Iswara. 16.25

sampta ca caturtha atakam

End of Fourth Shataka

223


-----------------------------------umsahasram
umsahasram

pacama
atakam - Fifth Shataka
- saptadaa stabaka - 17th Stabaka
- madakarakti - Exhilaration and adulation of Shakti
- campakamlvttam - Champakamala meter

.

ppavidhtau nirmalagag tpanirse candramarci |
bhargapurandhrhsakal me bhadramamira k'pi karotu
17.1
May the radiant smile of the lady of Bharga, Lord Iswara, bless me
with all the auspiciousness; The smile which acts like the sanctifying Ganga
at the time of removing sins is like the cool rays of the moon, at the time of
alleviating heat. 17.1



.

iakuln sammadayitr duajann saamayitr |
kaamapra pdajuo me viaparj s vidhunotu 17.2

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-----------------------------------umsahasram
Let the Empress of the Universe remove my suffering; I serve at the
feet of the Goddess who gladdens the hearts of the good and who punishes
the evil. 17.2

.
ntanabhsvadbimbanibhghri talaramidveimukhbjm
|
khytavibhti pupaarre ptacaritr yoitame 17.3
I take pride in praising the Goddess, the lady love of the enemy of
cupid (Lord Iswara); who has a most sanctifying history, whose
attainments and riches are too very well-known, whose pair of feet glows
like the orb of the rising sun and whose beautiful face glistens like a fresh
lotus. 17.3

.
ujjvalatre vyomni lasant srasabandhau bhti tapant |
talabhs cintanakartr ptu kula me viapabhartr 17.4
May the divine lady who protects this world shower special blessings
on my family; this divinity sports in the vast space, brightened by the
brilliant stars 17.4; executes the act of seeing by the instrument viz sun;
uses the moon for the thinking faculty.
Sun is the eye; moon is the mind of the Universal spirit according to
Srutis, Vedic lore. 17.4
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pramanovgvyastavibhtirlokavidhtu kcana bhti |
pukarapthvpvakarp ukamagha na s vidadhtu
17.5
Pray to the goddess to burn down all my sins; She who is the glory of
the creative power of the creator; who has divisioned her wealth among the
three essentials viz., Prana, manas and vak; She whose visible form consists
in the primordial elements viz., water, earth and fire. 17.5

Prana, manas and tejas are the subtle forms of water, earth and fire.
Hence the Devi, alone can remove the sins committed by prana, manas and
vak. 17.5

.
iaphalnmamba samddhyai kaaphaln
tatkaadhtyai |
ceitaleoddpitaakti viapabhartri tvmahame 17.6
Oh Empress of the universe! Mother! Pray to you for the fulfillment
of all the wishes, for blowing away the sufferings at once, because your
power is propelled by even a small act of good. 17.6

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-----------------------------------umsahasram
.
bhmiruhgrasthpitabhadyo madhu pya
pyamajasram |
vismtavivo nandati mtastatra kila tva dhma dadhsi
17.7
Oh, Mother! You have made your abode, the great vessel, sahasrara
placed on top of the tree from which you enjoy drinking incessantly the
intoxicating drink, unaware of the world. 17.7
In traditional representation, the body stands for the tree, the
sahasrara, for the vessel, and nectar there in, as the intoxicating drink,
partaking of which makes one forgetful of the world. 17.7

.
ko'pi sahasrairea mukhn ea itya pannagarja |
udgiratda yadvadanebhyo devi tanau me tadvata psi
17.8
Oh Devi! This king of serpents, who is praised as adishesha because
of his thousand faces, is of immeasurable power; spews venom from his
innumerable mouths in my body; save me from this poisonous effect.
17.8
The allusion here, is to the legendary episode of the churning of
ocean by the gods and demons. As the churning process started, ferocious
poison, halahala, appeared first. The last product was nectar. In the same
way, the body of the yogi is subjected to deep pain due to the process of
227


-----------------------------------umsahasram
cleansing, before Kundalini rises to the sahasrara. The poet is speaking
from his own experience. 17.8

.

skamameye devi bhavaty prtumahant yvadudsy |
tvadiya t mrchayate pannagarjodgrajadhr
17.9
Oh Unparalled One! It is true that the ego should remain indifferent
to the poison so that it can enjoy the blissful stream of nectar along with
you, later; but then again I am rendered helpless as the power of the poison
overpowers the ego by infatuating it. 17.9
The poet expresses further the sufferings undergone during the
period of kundalini rising to the sahasrara. 17.9

.
myaticintjvitamasymindriyasatt'pyastamupaiti |
yti niruddh h galadee saayame mtarahant 17.10
Oh, Mother! Thought process comes to a halt due to the
overpowering influence of this poison. Senses stop functioning as they lose
their vitality; the ego gets choked at the region of the neck; It is surprising
that a yogi whose body you use for the manifestation of your power,
should undergo this pitiable state of near death! 17.10
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-----------------------------------umsahasram

.

gauri maheaprasakh m phi vipann mtarahantm |
s yadi jvedvari tubhya dsajanastmarpayate'yam
17.11
Oh Gauri, the dearest friend of Mahesha, save me who is in deep
distress. If my ego survives, this catastrophe, I, your avowed servant, shall
for sure, offer the ego to you. 17.11

.
tvatsmtivrycchntisamddh mtarahant
uddhatam me |
tmabhujiy kartumidn tadhiyaste ko'sti vikalpa
17.12
Mother, I am a calm and quiet soul. My ego is highly disciplined
owing to the rich influence caused by meditating on you. Hence it is pure
with no residue of impurity left in it. When this is the case, why are you not
admitting it to your service? Please do not doubt me. 17.12

.
mandaradhr nmtaheturvsukirajjurnmtahetu |
manthanahetuss'mtahetu sarvabaltm arvapurandhr 17.13
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-----------------------------------umsahasram
Mount Mandara, used as the churning rod, is not the cause of
churning nectar or Vasuki, who was used as the rope round the mountain.
In reality, the cause of churning nectar is the consort of Lord Sharva, who is
actually the essence of all beings. 17.13

.


priarra mandaraailo mlasaroja kacchaparja |
pramananta krasamudra phagav vsukirajju
17.14
The body of the living being is the Mandara Mountain. The
muladhara (lotus) chakra is the great tortoise on which the mountain rests
while churning. The heart- region, which is infinite, called as dahara, is the
milky ocean. The backbone in the shape of veenadanda is the rope vasuki,
the serpent. 17.14
In this verse the underlying significance of the most popular story of
the churning of the ocean is explained. The entire story is symbolic. The
process of churning symbolizes the spiritual act. 17.14

.
dakian nirjarasen vmagan dnavasen |
aktivilso manthanaktya rajadhr k'pi sudhokt
17.15

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-----------------------------------umsahasram
The right nostril, the vein called pingala nadi, in the tantrashatra, is
the army of gods; the left nostril, the vein called, ida nadi, is the army of
demons. The play of Shakti is the act of churning; the exhilarating juice that
exudes from the sahasrara is the nectar, resulting from the act of churning.
17.15

Pingala is situated to the right of the central vein called

sushumnanadi, and Ida, to the left of sushumna. The act of breathing is
referred to here. Yogic breathing or pranayama increases the power of the
yogi in many ways. Symbolism of the samudramanthana is extended to the
yogic excersice, pranayama. 17.15


.
kahaniruddhe bhrivignau taijasaligvsiharea |
tvadbalajta svdvamtta ko devi nipya preta iha syt
17.16
Though the profuse flames of the poison choke the throat, they are
stopped from spreading further by Hara residing in the taijasalinga; then
exudes the nectar on the top; which yogi will reach the realm of the
departed souls after consuming exhilarating drink? (No one is the answer).
17.16
The word death is not used with reference to a yogi who gives up
his body after the rise of Kundalini. 17.16
The chakras from Muladhara upto Agna, which are of the nature of
Agni, Surya and Soma respectively are considered in three sections. The
first section consisting of mula and svadhisishtnana, is known as
agnimandala. This is also considered the tejolinga situated in the
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-----------------------------------umsahasram
muladhara. Hara situated in muladhara, checks the spread of poisonous

flames further, is what is intended by the author. This expression is again a

result of the experience of the poet-yogi, who lived in the Mountain
Arunachala, which is spoken of as the legendary taijasalinga. 17.16

Hara, Lord Shiva stopped the poisonous flames from spreading by

drinking the same, which was held in his neck causing bluish coloring of
his neck. This story from the purana explains the term Nilakantha, an
epithet used for Lord Shiva. 17.16

.
yena vibhuste mdyati arvo yatra ive tva krasi h |
sammadamla ta madamdye vardhaya
putre'nugrahaptre 17.17
Oh Divine Spirit! Even your Lord enjoys that exhilarating flow and
you, sport to your hearts content in that stream. May I request you to help
increase the mada, the root cause of ananda in Ganapati, youre first born,
the recipient of the choicest blessings. 17.17


.
yo madamdmrgamupekya svarvibhupjye garvasameta
|
harati rbhyasamddhy n suray v so'sura ukta
17.18

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Oh, Mother! Worshipped by the lord of heavens, Indra, anyone with
a false sense of prestige indifferent to this right path of sublimity and
rejoice, takes to the path of ugly display of wealth and intoxicating drinks,
is called asura. 17.18
By giving up a natural and noble path that results in realization, only
an asura treads a path of sense-enjoyments. 17.18

.
tmyati tvrphenaniev klmyati savitpatraniev |
bhrmyati hlbhaniev myati radrvaniev 17.19
He, who drinks the highly intoxicating drink called ahiphena
(opium) suffers no doubt; he who consumes the leaf of ganja-marijuana)
might feel elated in the beginning; but is bound to suffer at the end. Those
who deceive themselves by consuming large quantities of liquor are
disillusioned. However, a yogi, who drinks at the fountain of sahasrara,
attains peace. 17.19


.
astu vireke pathyamaphena patramajrevastu nievyam |
astu hita tadyakmai madya sastihr devi rasaste
17.20
Ahiphena (opium) is administered as medicine during the state of
diarrhea; when suffering from indigestion ganja is given to cure the illness;
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-----------------------------------umsahasram
strong liquor is used to control the disease kshaya or tuberculosis. But the
somarasa oozing out of the sahasrara cures the very cycle of birth and
death and liberates the yogi forever. 17.20


.
astu vireke pathyamaphena patramajrevastu nievyam |
astu hita tadyakmai madya sastihr devi rasaste
17.20
Poisonous medicine is administered in curing diarrhea; when
suffering from indigestion ganja is given to cure the illness; strong liquor is
used to control the disease, kshaya (tuberculosis). On the other hand, Oh
Devi! Let me have only the somarasa oozing out of the sahasrara that cures
the very cycle of birth and death. (Liberates the yogi for ever). 17.20

naiva mahntassattvasamddh sarvamadevapyamba

calantu |
alpajann mdakavastupraname nanamuktam
17.21
Though all the objects including the despicable intoxicating drinks
and powders have some medicinal properties which can be used to treat
some diseases, they are not advisable for all. The only acceptable right
royal path is worship of the Devi with the full knowledge that realization
leads to liberation, the latter being the goal of human existence. 17.21
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The poet Ganapati Muni was a practicing Ayurveda vydya. Hence
the above medicinal information in his poetry is understandable. 17.21


.
ke'pi yajante yanmadhumsaistv tripurrerjvitanthe |
atra na ygo daabhg dravyasasago duyati ya
17.22
Oh Dear wife of the destroyer of the three cities! Some worship by
making use of the five objects classified as panchamas or five makaras viz.,
maithuna- manini, madya, mamsa, mudra, matsya. The act in itself may
not be faulty. But owing to the bad association, the worshipper becomes
adulterated. 17.22

.
dakiamrge siddhyati bhakta savyasaray siddhyati
vra |
nevari savye npyapasavye siddhyati divye tvadhvani maun
17.23
Oh Iswari! The devotee attains the ultimate by going in right path i.e.,
samayachara; by going in the left path i.e., kulacharamarga, the yogi
becomes a vira. But a mauni, does not attain his wishes in both the paths
mentioned above. He attains the ultimate in the third marga viz.,
divyamarga, the divine path. 17.23
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The tantrikas speak of three paths viz., pashubhava, virabhava and
divyabhava. The first two lines mention the first two paths; the last two
lines mention the third one. 17.23

.
nrcanabhro npi japo'sy divyasaray bhavyatamym
|
kevalamambpdasaroja nicalamaty mgyamajasram
17.24
This third path, the divyapatha, is great indeed! Because here there is
no difficulty in collecting a variety of material for worship, nor is there the
tough task of repeating the mantras. It is very simple. Just meditate on the
lotus feet of the Mother with singular devotion to get the ultimate.
17.24
The divyamarga, does not expect any external things. 17.24

.
kcidamly capakaml vttanibaddh majulaml |
astu gaeasyevaraknt kahavilol capakaml 17.25
425

236


-----------------------------------umsahasram
May this priceless wreath fashioned by the poet Ganesha, possessed
of sweet sounding words set to champakamala meter; adore the neck of the
Devi like a garland of beautiful champaka flowers. 17.25

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-----------------------------------umsahasram
- adaa stabaka - 18th Stabaka

- rpavie kualinsamullsaca - Shaktis
micro and macro cosom form and Kundalini
- praharivttam - praharshini meter

In the eighteenth stabaka myriad forms of the Devi are described; as

also her presence in the micro and macro cosom.

.
dhunvantyastimiratati harittan
dhinvantya puramathanasya locanni |
skandmbhasitaruco harantu moha
sndra me hdayagata prasahya sadya 18.1
May the rays of the radiant smile of the Mother of Skanda forcibly
remove the infatuation deep seated in my mind; these very rays subdue the
columns of darkness spread all over the quarters, also gratifies all the three
eyes of the destroyer of three puras. 18.1

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-----------------------------------umsahasram

.
tanvn vinatahita virodhivarga
dhunvn budhajanamodamdadhn |
samrj tridivadharrastaln
rudr bhaatu ivn matkulasya 18.2
May Rudrani, Empress of the three worlds viz., heaven, earth and
patala (Netherland), pronounce most auspicious words on my entire
family; because it is she, who bestows the best on those who are humble,
and it is she who makes those who oppose her, tremble and it is she who
causes delight to those who are learned and wise. 18.1

.
yo'mba tv hdi vidadhattaitprak
pyadyutimadahnmukhravindm |
anyattu smtipathato dhunoti sarva
kmre sudati natasya bhuvyasdhyam 18.3

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-----------------------------------umsahasram
Oh, Mother! The wife of Kamari, he who meditates on you (holds
you in his mind), the glow of whose lotus like face resembles a streak of
lightning, is able to set aside all unwanted thoughts with a stable and
trained mind. What is it that he cannot achieve in this world? (Everything
is possible). 18.3

.
klbhradyutimasamnavryasr
aktyrmibhramakarauklaghoradarm |
yo dhro manasi dadhti bhargapatni
tvmasya prabhavati sagareu astram 18.4
Oh the wife of Bharga! That brave one who meditates on you, as
possessed of a form glistening like dark cloud, endowed with matchless
prowess, and looking terrible with white large tusks whose bright rays
create an illusion of power, will come out victorious in mighty battles, as
you activate his weapons. 18.4
In this verse Varahi, the pitch dark form of Devi, is portrayed. This
powerful aspect of the Devi empowers the worshipper in his fierce fights
against powerful enemies. 18.4


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-----------------------------------umsahasram
.

ya prjastaruadivkarojjvalg
tanvagi tripurajito vicintayettvm |
tasyj dadhati irassu phullajjml v dharaijuo vae bhavanta 18.5
Oh slender lady of the winner of the three cities, the wise man who
worships your radiant form bright like the young sun, gains control over
men. The latter willingly receive his orders on their heads as if they are a
wreath of fresh Jasmine buds. 18.5

Here the form of the Devi is likened to Balasurya, young sun. 18.5

.
yo rkaadharakntisraubhr
bibhr karakamalena pustaka tvm |
bhtea prabhumasktprabodhayant
dhyyedvgbhavati vae'sya nkadt 18.6

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-----------------------------------umsahasram
He who worships the form of the Devi, pure and bright like the very
essence of the rays of the full moon, Devi, who holds in one of her lotus
bud like delicate hand, a book and who is engaged in awakening her Lord,
Bhutesha, (always in the samadhi state of mind) to turn his attention
towards the world (out of her compassion for the helpless people), the
goddess of speech comes under his control and he would be able to gain
entry into the hearts of even gods by his beautiful speech. 18.6
The bright pustakadharini devata form is intended. The worshipper
gets the extraordinary power of speech by which everyone including gods
are impressed. 18.6
-

.
jnmo bhagavati bhaktacittavttestulya tva sapadi dadhsi rpamagryam |
prano'ya bhavati nagdhinthakanye
rpa te madayati kda smarrim 18.7
Oh Divine lady, we know that you assume some apt form suitable to
the chittavrutti, mental notion, of the devotee. But then a question haunts
us, Oh the daughter of the mountain, and i.e., which is that special frame or
form by which you overpower the attention of Lord Iswara, the enemy of
the cupid? 18.7

Though it is well known that the divinity is capable of assuming

innumerable forms to please the devotees a strong curiosity impels his

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-----------------------------------umsahasram
mind to know that especially different form, which attracts the attention of
her Lord, who shuns cupid. It must be something inexplicable! 18.7




.
cru sydalamiti vaktumamba akya
rpa te na vadati ko'pi kda v |
sammoha paramupaynti kntibhe
kmrerapi nayanni yatra de 18.8
Oh, Mother! It is very easy to spell out words like beautiful, it might
be fine etc., regarding your form. But no one can tell exactly what it is and
how it is. Because, even the three eyes of Kamari remain riveted in that
great vessel (your form) full of effulgence, when he looks at you! 18.8
When Kamari himself is stunned by that rupa of yours how can
mortals or others describe your form? It is impossibility. 18.8
-

.
sakalpai kimu tava bha

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-----------------------------------umsahasram
cchilpndr kimu vidadhuryath'tra loke |
tatsvara bhagavati kda man
ki rpa bhavati ca tatra yojitnm 18.9
Oh Supreme Divinity! Did your ideas turn out to be jewels par
excellence? Did the skilled jewelers of this world follow them? How
wonderful is the gold you wear, what is the nature of those gems set to the
gold? 18.9
Skilled jewelers in this world use gold and gems to make ornaments
with which we are familiar. But the jewels worn by Devi appear to be
beyond this world. 18.9


.

ynyagnyakhilamanojasrabhtnyetemapi kimu bhaairume te |

hosvillalitatamni bhnti bhyo
bhbhirviktatambhirapyamni 18.10
Goddess Uma! Your person is fashioned out of the essence of all
those beautiful things in the universe. Of what benefit are the jewels or
ornaments to you? May be there is one! Youre naturally delicate and
graceful person who appears more delicate in comparison with the jewels,
which are artificial. 18.10

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-----------------------------------umsahasram

.
muktbhirbhavati tavmba kinnu hra
pyadyutikarasranirmalbhi |
muairrv ghalaghalaabdamdadhadbhi
saghart tribhuvanasrvabhaumabhme 18.11
Oh, Mother! I know for sure that you are a slender, beautiful woman.
But what decorates your neck? Is it a string of pearls pure and cool like the
dew drops on the full moon or a garland made of human corpses, making
fierce sounds owing to mutual friction? 18.11
Dakshina Kali form of the Devi wearing mundamala (human
corpses) is well known in the tantras. 18.11





.

vastra sydyadi tava sarvastragamye
krpsa divi ca tadudbhavo'numeya |
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-----------------------------------umsahasram
kauma cedbhagavati tasya hetubht
k syurgaganajagatyapti vcyam 18.12
Mother! You are the sole object expounded in all the shastras. If your
attire is made of cotton then we have to infer that, cotton is grown in
heavens. If your robes are made of silk, then we may have to infer the
existence of silk worms in the heaven! 18.12
-


.
rudrasya priyadayite'thav suradrurbh maikanakaprakalpitnm |
vastrmapi manase para hitn
kma te bhavati samarpaka samartha 18.13
Devi! You are the beloved of Rudra! Indeed only the wish-yielding
celestial tree, the kalpataru, alone is equipped to supply you with the
exquisite golden ornaments studded with gems and fine silk attire.
18.13

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-----------------------------------umsahasram
.
suskandho bahuviapa pravlaobh
samphullaprasavasugandhavsita |
vka ki bhagavati kalpanmako'ya
sakalpa kimu tava ko'pi devi satya 18.14
Oh Divinity! What is it in reality? Is it a tree named Kalpa that has a
strong trunk, sturdy branches full of foliage that causes the surrounding
area fragrant by its plentiful sweet smelling flowers? Or is it just your
truthful idea? 18.14
The human imagination fails to comprehend the truth. 18.14

.
sakalpnna bhavati kalpapdapo'nya
svardogdhr punaritar na kualiny |
ya kuryd dvayamidamudgattmavrya
kruyttava bhuvi csya nkabhgyam 18.15
There is no tree other than the kalpa tree which yields everything
wished for; there is no Kamadhenu, other than the Kundalini. He who
awakens these two in his person by your grace using his full capabilities
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-----------------------------------umsahasram
enjoys all the great benefits of the celestial world, in this world itself.
18.15



.
pna bhavati sahasrapatrakaja
vatso'sy pautaramlakuavahni |
dogdh''tm daharasaroruhopavio
mauna sytsurasurabhestanu doha 18.16
Sahasrara is the udder of Kamadhenu, the celestial cow; Kundalini,
the brightly blazing mulagni is the calf; consciousness seated in the heartspace daharakasha, is the cow-herd. Absolutely peaceful silence bereft of
all worldly attractions is the act of milking. 18.16
This is a rupaka representation, complete metaphor. 18.16

.
dogdhryste bhagavati dohanena labdha
vatsgniprathamanipnasadravy |
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-----------------------------------umsahasram
dugdha svdvamtamaya pibanmamtm
santpto na bhavati durbharo'sya kuki 18.17
Milk, which is like ambrosia, got from you the Kamadhenu, who is
induced to give more by the calf in the form of mulagni, is not enough to
fill my huge belly. 18.17
Small quantity is not enough for a large stomach. The sadhaka
aspires for more and more is the suggestion. 18.17


.
vatso'gni pibati dhghriramba pacdarnta pibati duhan puro'ntartm |
vddhi ca vrajati paya pratipradroha
dogdhryste drava iha kualinyapra 18.18
The calf stationed firmly on its feet drinks milk; the inner being also
incessantly drinks milk. Just as milk increases every time as the cow is
milked for the drink, similarly, Oh Kundalini! Immense is your capacity to
provide milk (nectar). 18.18


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-----------------------------------umsahasram

.
somasya dravamimamhuramba kecid
dugdhbdheramtarasa gadanti ke'pi |
bpa ke'pyabhidadhate tu kaulakua
pnodhassravamitare bhaanti dheno 18.19
Oh, Mother! Some say that this exuding juice is samaras; other calls it
the nectar oozing from the rays of the moon. Still a few say that it is the
nectar churned out from the milk-ocean. Some people call it the vapors
emanating from the Kulakundagni; some others are pleased to say that it is
the sweet milk pouring from the large udder of the Kamadhenu. 18.19
Different people call it differently but the object of reference is the
same. 18.19



.
mle tva jvaladalanaprakarp
vy prabalamahmadomarp |
rbje satatagaladrasasvarp
bhrmadhye bhavasi lasattaitsvarp 18.20
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-----------------------------------umsahasram
In the muladhara you are in the form of the blazing fire of bright
color; in the back bone your presence is felt in the form of great
rejoicement; in the sahasrara, you appear in the form of somarasa; in the
Agnachakra, you don the form of a brilliant streak of lightning. 18.20

hrde cedavatarasha puarke

chyvatsakalamapi prapayasi tvam |
rh daaatapatramadriputri
sycettva bhaasi jagatsudhsamudram 18.21
Oh Parvati, when you descend into the heart- lotus region, you see
everything else as your own shadow; when you mount the sahasrara, all
this becomes an ocean of ambrosia. Because of the omnipresence of the
Atman, all that is seen appears like his own shadow. 18.21




.
netrbhy sarasiruhacchadyatbhy
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-----------------------------------umsahasram
vaktrea pravimalahsabhsurea |
pratyak mama manasa pura purandhr
kmre paraitamasmadyabhgyam 18.22
Consort of Lord Iswara, you have appeared before my mind with
your eyes long as lotus petals with a bright smile writ large on your face.
What great luck is mine! My merits have yielded great fruit. 18.22
No better fruit than having a darshan of the sublime form of Devi.
18.22

.
puyn pariatireva bhtabhartu
siddhn balanidhireva ko'pi gha |
bhaktn dhatarireva okasindhau
magnn mama janan mahdhraputr 18.23
My Mother Parvati is the fruit of the tapas of Lord Shiva; she is the
mysterious treasure of the power of siddhas, who possess the eight siddhis
viz., garima, mahima etc. She alone is that strong and sturdy boat that can
ferry the devotees to safety; devotees who are caught up in the ocean of
sorrow and suffering. 18.23

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-----------------------------------umsahasram






.
uddhartu vinatajana vidagartt
saskartu bhuvanahitya yogayuktam |
sahartu khalakulamuddhata ca darpd
bhargasya priyataru sad sadk 18.24
The lady of Lord Bharga is always ready (is on a vow) to save (lift up)
her devotees from the deep recesses of sorrow; to sanctify the yogis for the
benefit of the world; to destroy the arrogant and adamant company of evil
from their arrogance. 18.24




.

mdvk madhuratay sudh mahimn
gmbhrytsuratain ca nirjayant |
arvcaritapar praharin
reya jayatu gaevarea baddh 18.25 450
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-----------------------------------umsahasram
May this wreath of verses, which describes the noble story of
Sharvani, set to praharshini meter, composed by poet Ganapati, be
victorious; the verses can challenge sweet grapes in sweetness, ambrosia in
greatness and devaganga in their depth and dignity. 18.25

254


-----------------------------------umsahasram

- ekonavia stabaka - 19th Stabaka

- dhyeyalalitrpam - Meditation on beauty of Lalita
- pramikvttam - Pramanika meter


.

praphullakalpapdapaprasnasadyaoharam |
mahruja dhunotu te maheasundarsmitam 19.1
May the smile of the damsel of Mahesha can challenge the brightness
of the fresh buds of the Kalpavarksha, and remove your deep sorrow
caused by the disease of mundane existence viz., samsara. 19.1

.
munndramlavedibhdhanajayaprabodhanam |
yatndrahrdapeik kavabandhabhedanam 19.2
That smile of the Devi has the muladhara of the seeker for its altar
and is fanned by the fire in it and is capable of breaking open the hard lid
covering the small box viz., the heart of the yogi. 19.2

.
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-----------------------------------umsahasram
yathvidhikriyparadvijticittaodhanam |
mammbiksmita bhavatvaghapratparodhanam 19.3
That very smile is capable of purifying the minds of those pious
Brahmins who meticulously do their duty as enjoined by the scriptures; let
the smile obstruct the forceful play of sin on me. 19.3

.
suvaraslabhajik careva obhay'dhik |
atva mrdavnvit naveva pupit lat 19.4
She is resplendent like a golden idol in movement, possessed of
extraordinary softness like a tender creeper laden with fresh flowers.
19.4

.
suparvamauliratnabh virjihemapduk |
marliknimantrakapraastaratnanpur 19.5
She has her golden sandals rendered brighter by the precious gems
set in the crowns of gods (who bow down to her in respectful worship); her
gem studded graceful anklets invite the swans (imitating their sweet
cooing) by their melodious sounds. 19.5

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-----------------------------------umsahasram

.
valakaddhitiprabhvieahnnakhval |
munndrauddhamnasaprameyapdasauhav 19.6
With the nails of her feet soft and glistening like the rays of the moon,
purity of her feet is marked by the pure mind of the seekers. 19.6

.
ghanbhavattaitprabhpravhakalpajaghik |
matagajendransik manojasakthiobhin 19.7
She has radiant legs like solidified lightning; her thighs are beautiful
(shapely) like the nose of on elephant. 19.7

.
prasnasyakgamapravdacucukcik |
vilakeacumbitollasannitambamaal 19.8
Her mekhala, gem studded waist belt is the best instructor of
kamatantra, erotica; her hips are glowing with the dark long tresses spread
on them. 19.8

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-----------------------------------umsahasram
.
ajapiasahatipraprakukilin |
apradivyakntivrnidhnanbhidrghik 19.9
Her belly is full of innumerable brahmandas, many micro and
macrocosms; her navel is like a deep well filled with divine waters of
effulgence. 19.9

.
bisaprasnasyakacchurbharomarjik |
jagattrayvasajjanopajvyadugdhabhtkuc 19.10
Devis line of hair that rises from her belly looks like the knife of the
cupid. Milk filled in her plump breasts is enough to support the three
worlds. 19.10

.
maheakahabandhakapraastabhuvallar |
samastaviapbhayapradyipipakaj 19.11
Her creeper -like hands wrap Mahesha in close embrace. Her palm,
lovely like lotus, is capable of providing safety to the entire world.
19.11
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-----------------------------------umsahasram


.

vilolahramauktikapratnasavadatsmit |
viuddhasundarasmitaprakabhsitmbar 19.12
This vast space is rendered bright and beautiful by the lovely gentle
smile of the Devi, which it appears, has a friendly chat with the beautiful
pearls in the strings round her neck. 19.12

.

sukomalohakampanaprabhtadurjaysur |
suyuktakundakumalaprakadantapaktik 19.13
With her perfect teeth resembling a neatly arranged line of jasmine
buds, she can make the entire gamut of demons tremble in fear by her
gentle movements of the lower lip in rage. 19.13

.
aratsudhumaalaprabhvigarhanan |
sudhmarandavajjapsumopamdhardhar 19.14
With red attractive lips like the japa flower filled with nectar, her
resplendent face puts even the full moon of the autumn season to shame.
19.14
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-----------------------------------umsahasram

.
tilaprasnacrut'pahsibhsinsik |
navnabhbhansikvilambidivyamauktik 19.15
With a nose ring shining like a star, her nose outshines the tila flower
in its shapely grace. 19.15

.
viuddhagaabimbitasvarparatnakual |
mahmahastaragitaprabhvalilocan 19.16
Her shining cheeks reflect the rays of the gems in her ears. Her
impressive eyes are brimming with powerful rays of brilliance. 19.16


.
dalntarasthayminprabhuprabhlikasthal |
mayrabarhagarhaaprakakeabhsin 19.17
Her curls round the face are brightened by the moonlight of the
moon adoring the sahasrara. Her locks of hair look beautiful like the heavy
feathers of peacock. 19.17
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-----------------------------------umsahasram

.
divkaryutojjval himulakatal |
taitsahasrabhsur nirakacandraekhar 19.18
The Devi with a blemish -less moon on her crest is resplendent like
thousands of suns put together; extremely cool and pleasant like lakhs and
lakhs of moons in one place; effulgent like innumerable streaks of lighting
cuddled together. 19.18

.
nabhontarlacri mahvicitrakri |
kulgnikuayin jagatkathvidhyin 19.19
Moving in the space, achieving the most wonderful feats, sleeping in
the kulakunda fire, she executes at great ease all the universal acts.
19.19

.

nabhastale balevar dhartale kriyevar |
divkare vibhevar sudhkare rasevar 19.20

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-----------------------------------umsahasram
She is the sole Mistress of all powers in the space region. She is the
sole activator of all actions on the earth, sole source of all brilliance in the
sun, sole source of all rasa in Moon. 19.20
The divine spirit takes the form of bala, kriya, vibha and rasa in the
respective locations is the meaning of this verse. 19.20

.
maheavemadpik jagattrayaprampik |
aearasin samastahnnivsin 19.21
She is the one who lights up the home of Mahesha; it is she who
propels the beings of the three worlds towards realization; she is the one
who rules, sitting in the sahasrara of all men; She is the one who lives in the
hearts of all. 19.21

.
guastave guastave guaprakaradyin |
vicintane vicintane viiaaktidhyin 19.22
Every time the devotee praises her she bestows a special virtue on
him; by each act of meditation the seeker becomes stronger. 19.22

.
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-----------------------------------umsahasram
bhramkulena dustar bhavlasena durgam |
amantrakea durbhar jagattrayea durjay 19.23
A confused person cannot attain her (only seekers with constancy of
mind can attain her); a person steered on worldly pleasures cannot reach
her; it is hard to realize her without mantra by anyone; (Thus) she remains
invincible in the universe. 19.23

.
suvaraceladhri samastamodakri |
vilsin nirmay vicintyat manastvay 19.24
Dressed in golden attire, she makes everyone rejoice; providing
healthy body and mind she sports in everyone. Oh mind, think of this great
principle always. 19.24

.
padbjavandina kaveriya pramikval |
maheamnasevar ghe mahya kalpatm 19.25 475
May these verses set to pramanika meter composed by this poet, who
is a humble servant at the feet of the Devi; enthrall her who rules over Lord
Mahesha. 19.25

263


-----------------------------------umsahasram

- via stabaka - 20th Stabaka

- sarvasramay - Essence of glorious form of Devi
- maibandhavttam - manibandha meter

In this stabaka, Devi, the essence of all that exists is being praised.
Glorious forms of the Devi, which are propounded in the holy texts, which
help the seekers to attain the summum bonum, are also depicted.

.

prtivikse svalpatamo roaviee bhritara |
adbhutahso vivasuvo rakatu sdhu hantu khalam 20.1
May that wonderful smile of Devi, from which issues forth this
universe protect the good and destroy the evil. It is wonderful because it is
so gentle when meaning love and affection, very fierce in displaying
indignation at the time of destroying evil. 20.1

.
sajjanacittnandakar saritappavrtahar |
lokasavitr nkacar stnmama bhyo bhadrakar 20.2
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-----------------------------------umsahasram
May the Mother of the universe, who moves about in higher realms
of heaven, who delights the minds of the noble, who removes the series of
sins of those who take resort in her, bless me with auspiciousness. 20.2

.
arcanakle rpagat sastutikle abdagat |
cintanakle pragat tattvavicre sarvagat 20.3
In hour of worship she dwells in the image;
In hour of praise she becomes sound itself;
In hour of thought she is one with life;
In hour of reflection she becomes all. 20.3
Each way leads to the Divine Mother in her corresponding truth MP Pandit.

.
ujjvalarpe ntyakar niprabharpe suptikar |
gopitarupe siddhikar gocararpe bandhakar 20.4
You are a dancer in forms resplendent;
You lie dormant in dull forms, void of luster;
You work wonders in forms concealed;
In sensual objects you cause bondage. 20.4

265


-----------------------------------umsahasram
She is everywhere. Good, bad, bright and dull in everything. She is
omnipresent. This entire world is her form total.

.
ambaradee abdavat pvakatte sparavat |
kcanavrye rpavat sgarakcy gandhavat 20.5
In space you are present in the form of sound; in air you assume the
form of touch; in fire you are the brilliant color; in earth you are present as
smell. 20.5

.

apsvamalsu spaaras candravibhy guptaras |
sastibhoge sarvaras prasamdhvekaras 20.6
In pure waters she is present as rasa is well-defined; in moon-light
she is rasa- concealed; she is all the delights in the enjoyment of life; she is
the sole joy in trance complete. 20.6
The Divine as bliss is the one rasa that keeps all existence together, as
it is found in the Upanishads, raso vai sah. This basic delight manifests
itself in varied forms in creation- the joy of power, of knowledge, of beauty,
of harmony, of service, of love and so on. These rasas depend upon
extraneous factors for their play. But the original rasa underlying all,
depends upon none, it is sole. This uncaused bliss is experienced in the
state of trance when all the senses are indrawn and the consciousness fully
266


-----------------------------------umsahasram
self-gathered. (See.p.75. Adoration of the Divine Mother, MP Pandit).
20.6

.
cakui ditatam cetasi dicitratam |
tmani diuddhatam brahmai di pratam 20.7
She is the bright light in the eye, she is the wondrous creation in the
minds eye; in the inward look she is pure; In Brahma she is complete and
perfect. 20.7
Inward look is pure because it is natural. In Brahma she is complete
because he is the witness of all. 20.7

.

rasaroje somakal bhlasaroje akrakal |
hrdasaroje sryakal mlasaroje vahnikal 20.8
She is Somakala in the Sahasrara (head),
She is Indrakala in the Agnachakra (forehead),
She is Suryakala in the heart region,
She is Vanhikala in the Muladhara. 20.8
The tantra texts make this clear.

267


-----------------------------------umsahasram
.
sthlaarre kntimat praarre aktimat |
svntaarre bhogavat buddhiarre yogavat 20.9
She is radiant in the gross form;
She is vitality in the pranasarira.
She is delight in the mind.
She is the power of the yoga in buddhi, 20.8
The mind enjoys pain and pleasure; Intellect which is subtle than
mind is an observer and is in self introspection. 20.8

.
srasabandhorujjvalabh kairavabandho sunadarabh |
vaidyutavahneradbhutabh bhaumaknordpakabh
20.10
She is all brightness in Sun.
She is the most attractive glow in Moon.
She is the wondrous light in streaks of lightning.
She is the glowing light in the fire.

.
yodhavarmyudhabh yogivarmkaabh |
bhmipatnmsanabh premavatnmnanabh 20.11
268


-----------------------------------umsahasram
Of warriors best, you are the flash of weapons.
Of Yogis best, you are the light of vision.
Of lords of earth, you are splendor of throne.
Of women in love, you are the luster of face. 20.11
She is manifest as power in the warrior who fights against all evil. In
yogis of high order she is the light of knowledge piercing all veils of
ignorance and arriving at truth. Of the kings that rule and guard the realm,
she is the glory of exalted position. In the fair sex touched by love she
blossoms as beauty.
She is at once the power, knowledge, glory and beauty of the
manifestation on earth (See.p.60. Adoration of the Divine Mother, MP
Pandit). 20.11

.
astradhar bhkarat stradhar bodhakat |
yantradhar clakat mantradhar sdhakat 20.12
Of the weapon-wielders you are the fierce force.
Of the learned scholars you are the enlightening spirit.
Of the machine drivers you are the driving force.
Of the wise councilors you are the power of achievement. 20.12

.

gnapan rajakat dhynapan mpakat |

ntipan bhedakat dhtipan kepakat 20.13

269


-----------------------------------umsahasram
Of the musicians you are the power of attraction.
Of the thinkers you are the ability to estimate.
Of the statesmen you are the diplomatic acumen.
Of the shaking forces you are ability to throw.

.
ddhitidhr lokayat jvitadhr vartayatm |
jpakadhr cintayat mdakadhr drvayatm 20.14
You are the flood of bright light in the eyes,
You are the life-force of the great and worthy,
You are the power of remembrance in the meditating,
You are the stream of delight in the yogis.

.
mantrapar vkyabala yogapar prabalam |
tmapar ntibala dharmapar tygabalam
20.15
You are the vital power of speech in the mantrajapakas.
You are the vital force of life in the yogis.
You are the peaceful force in the jnanis.
You are the power of charity in the pious.

270


-----------------------------------umsahasram
.
srivar vdabala vravar bhubalam |
martyapatn sainyabala rgavatn hsabalam 20.16
You are the power of debates in the erudite scholars,
You are the physical strength in the valiant,
You are the power of army in the kings.
You are the power of smile in the lovely women.

.
vaidikamantre bhvavat tntrikamantre ndavat |
baramantre kalpavat santatamantre sravat 20.17
In Vedic Mantra, you are present as sense,
In Tantric Mantra, as force of sound,
In common Mantra, as ritual power,
In constant Mantra, as essence.
(See.p.62. Adoration of the Divine Mother, MP Pandit).

brahmamukhbje vgvanit vakasi vio rrlalit |

ambhuarre bhgamit vivaarre vyomni tat 20.18

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-----------------------------------umsahasram
As goddess of speech, in Brahmas lotus face,
As Lakshmi fair, on Vishnus breast,
In Shivas body, you have an equal share,
In cosmic body, you are spread in space.
(See.p.61. Adoration of the Divine Mother, MP Pandit).

.
bhgrahagolai kandukin viapadhne kautukin |
yvadananta vaibhavin priu bhyassambhavin 20.19
Earth, planets and other stars are the balls in your sport; to care for
the world is your curious act. This endless space is your glorious
possession. Taking birth after birth in different beings is your playful
pastime.

.
kajabhave manalin priarre kualin |
pmarabhve sallalan paitabhve modaghan 20.20
In the Brahmanda you are in the Mandalini form of all orbs.
In the living beings, you are found as Kundalini.
For the common man, you are an ordinary woman.
For the learned, you are a store of delight.


272


-----------------------------------umsahasram
.
nryapi pus mlavat tanvyapi akty vyptimat |
vyptimattve guptimat citravicitr k'pi sat 20.21
Woman, you are, yet born of man.
Through power pervasive, though slight in form,
Even in pervasion, you are concealed from view,
Woman rare, a wonder of wonders!

.
ddhitirp cittamay praarr'pyadvitay |
brahmaarra brahmavibh brahmavibhtirbrahmaparam
20.22
With her mind in the form of light (knowledge); having prana for her
body, yet non-dual; she is the body of Brahma, glow of Brahma, glory of
Brahma and Brahma Herself.

.

viapamt bhrikp viaparj bhribal |
viaparp ianut viapapre iamit 20.23
Mother of the universe is full of compassion;
Form of the universe, praised by the noble,
273


-----------------------------------umsahasram
Beyond the world, she exists.



.

durjanamlocchedakar dnajanrtidhvasakar |
dhbalalakmnaka puyakula na ptu iv 20.24
She cuts at the root of evil and smashes the obstacles of the
oppressed.
I beseech her to protect this human race, which has become indolent
due to the loss of wisdom.

.

candrakirmbhojada ntisamddha svntamime |
sammadayantu rotrasukh sanmaibandh sripate
20.25 500
May these verses composed by Ganapati, set in the meter
manibandha pleasing to the ears, delight the consort of Lord Iswara,
whose mind is full of peace and prosperity.

sampta ca pacama atakam

End of Fifth Shataka

274


-----------------------------------umsahasram

275


-----------------------------------umsahasram
umsahasram
- aha atakam - Sixth Shataka

- ekavia stabaka - 21st Stabaka

- ardhanrvara - Divine form with both male and female
aspects

anuubvttam - Anustubha meter

In the 21st stabaka, Devi, who shares half of the Lord Iswaras body, is
eulogized. This is celebrated as the Ardhanarishwara form of the divine, a
form consisting of both male and female portions.


.

ita ptv kuca skande prasritakare tata |
jayati smitamudbhta ivayorekadehayo 21.1
The smile that lights up the face of Lord Shiva and Devi Shivani, his
consort, who are lodged in the same body reigns supreme; the smile
emanating out of the childish prank of Skanda, their child, who having
suckled at one breast, extends his little hand to reach to the other (which is
absent). 21.1

.
276


-----------------------------------umsahasram
ekato maimajrakvhtasitacchadam |
anyato npurhndraphtkraktatadbhayam 21.2
The swans, which are happy attracted by the jingling sound of the
anklets (of Devi) on the one side, are terrified by the hissing noise of the
serpents, (coiling round the foot of Lord Shiva as his ornament). 21.2
From this verse up to the sixteenth verse the portrayal continues in
the same vein. This is known as paryayokta figure of speech. 21.2

.
grvaptanpla bla llayadekata |
utsage gaasamrjamarbhaka bibhradanyata 21.3
Skanda, the Devasenapati, as a child is fondled on the left; Ganesha,
the elder is fondled on the right portion. 21.3
Kumara or Skanda is also known as Shaktidhara. He is taken care of
more by Devi, the Shakti; Ganesha of omkara countenance is more of
Shivamsa and is taken care of by Shiva. Shakti and Shiva, and their chief
amshas or essences are mentioned here. 21.3

.
viambitabrahmacrikokaikastanamekata |
kavrdhanibha bibhradvaka kevalamanyata 21.4
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-----------------------------------umsahasram
The left portion has a breast resembling a chakravaka bird (rounded);
the right chest resembles a strong panel of a door (plain). 21.4


.

senny''svditastanyamanuphtkurvataikata |
phtkramukhara ngamugra jgratamanyata 21.5
On one portion is a breast suckled by Skanda, on the other is a
hissing serpent, ever active. 21.5

.
ekato dorlat bibhran mlarviambinm |
ukraulaubha caa dordaamanyata 21.6
On one side is a slender creeper-like hand that puts even a lotus stalk
to shame by its grace, on the other side is found a plump strong hand that
resembles the trunk of an elephant. 21.6

.
kutrpyavidyamne'pi vandanye tad tad |
parasparakarasparalobhato vihitjali 21.7
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-----------------------------------umsahasram
Though there is no one worthy of salutation by folded hands by these
two in the single-body, their two hands clasp very often with the intention
of mutual feel to touch each other. 21.7

.
akranlasavaratvd bhgayorubhayorapi |
rdhvdhargaspekasandhijnagalasthalam 21.8
Joining of the two parts viz., left and right of the woman and man, in
the neck-region is faintly seen due to the similarites of color of the two viz.,
the hue of the blue saffire. In the right portion above the neck Lord
Iswaras fair complexion ends where us below the neck the blue hue comes
to an end (and fair complexion starts). 21.8
It is to be noted that though Parvati is Gauri i.e., fair in complexion,
in her Kali form she is dark. Hence the similarity of color in the neck
region. 21.8

.
ekata kairavarenidrmocanalocanam |
anyata kamalvsakadhyakavkaam 21.9
On the left side is the moon-eye that takes away the sleep of the blue
lilies (opens the petals); on the right is the sun-eye that delights the lotus
flowers. 21.9

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-----------------------------------umsahasram
That moon and sun are the eyes of the supreme divinity is a wellknown fact. 21.9

.
ekatacaku crutredhtavibhramam |
anyata pipthoje khelato mgablata 21.10
On the left side is a beautiful eye with an attractive eye-ball that is
receiving instructions with regard to attractive looks from the young deer
which is playing at the hands of Lord Shiva, on the right side. 21.10


.
ekato bhlaphalake kmrea vieitam |
anyato'rdhekaenaiva ratibhrvibhramadruh 21.11
On the one side the broad forehead is beautified by the Kashmiri
kesara (saffron), on the other side it is decorated with half the eye that
burnt down the cupid in great rage. 21.11

.
ekata talloka sdhulokaivakaram |
anyata prajvalatpreka duagohbhayakaram 21.12
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-----------------------------------umsahasram
On the left side, is the compassionate cool-look that can provide
security to the entire community of the good and noble; on the other side is
found the fierce sight that causes terror in the minds of the evil-folk.
21.12

.
ekato maitakaprabhdhautakapolakam |
anyata kualbhtakualbhtakuali 21.13
Left side of the face, i.e., cheek is glowing by the brilliant rays
emanating from the gems studded in the ear-rings; on the right side is the
curled serpent that forms the ear-ring. 21.13

.
ekata kuntaln bibhradindranlopamadyutn |
anyata pvakajvlpaluccha ja 21.14
On the left side are found long dark hairs glistening like blue-gems;
on the other side are seen locks of hair bright like the flames of fire.
21.14

.
ekata keapena krenorasi bhsuram |
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-----------------------------------umsahasram
anyato lambamnasya bhogino harat riyam 21.15
On the left side is found the shining dark hair on the chest that
challenges the attraction of the serpents spread on the right side of the
chest. 21.15

.
avatasitamamlnaprijtasrajaikata |
vimalollolamliny vibhudhpagay'nyata 21.16
On the left side is found the fresh wreath of parijata flowers; on the
other i.e., the masculine portion, is found the stream of Ganga with a series
of calm waves. 21.16

.
raupycalaktvsa prpya yuktena cetas |
vastu rmpumkra hdi sannidadhtu me 21.17
Mount Kailasa is the natural abode of the wonderful form
Ardhanariswara, of the supreme divinity; yet I beseech that it dwells in my
heart. 21.17

.
282


-----------------------------------umsahasram
kntrdhavigrahe mtarjardhcikurstava |
dadhatyadabhrasandhybhrayuktaklbhravibhramam
21.18
Oh, Mother! Your black beautiful hair in company with the brown
locks of Lord Shiva, creates an attractive sight of the evening sky laden
with dark blue clouds. 21.18

.
dampatyoryuvayorea lopo yannsti ailaje |
vma prva vibho etu dtu te dakia kara
21.19
Oh Shailaja! Daughter of the mountain, with respect to you two, the
couple in a single body, there is no lacuna, though you dont have the right
hand and the Lord has no left, because, your left hand is enough to fulfill
the wishes of the people; Lords right hand is self-supporting, supports
Shakti, the origin of the world. 21.19

.

loke str stanayugmena putyeka suta na v |
stanenaikena arvi pusi tva jagattrayam 21.20

283


-----------------------------------umsahasram
In the normal course, it is doubtful if a woman with two breasts is
able to feed one child. However you, for sure, with a single breast, are
capable of feeding the three worlds. 21.20

.
khidyanti yoita kukau vahantyo'rbhakamekakam |
ardhakukau dadhsi tva trilokmamba llay 21.21
Normally women find it difficult to bear one child in their womb.
They suffer a lot. However you are able to hold the three words in half the
stomach. 21.21

.
anurp ivasya tvamanurpa ivastava |
alakro'nurpo vmakalako'rbhaka a 21.22
You are worthy of the Lord, and the Lord Shiva is the right match for
you. Even your ornament, the young moon, free from the faults of the
regular moon, is worthy of you two! 21.22

.
tavaiva tava deho harasyaiva harasya ya |
prstu jagat dhtri harasya tva harastava 21.23
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-----------------------------------umsahasram
Oh Mother of the universe! Though locked up in a single body, with
the Lord, you have complete control over your portion and Hara on his
portion. (Despite this division), you are the life-breath of the Lord and he is
your life-breath! 21.23
You two are bodily divided, but vitally connected. 21.23

.
avibhakta bhavni sva bhavasya tava cobhayo |
saktsakarua ceta sakalpayatu naivam 21.24
Oh Bhavani! May the undivided compassionate mind of you two
think of the highest good for the devotees. 21.24



.
bhavasya bhgamutsjya bhavn bhgamtmana |
bhajatvanuubhms sn nrasihin 21.25 525
May Devi be pleased to receive the portion specified in these verses
set to anushtubh meter, composed by the son of Narasimha, setting aside
the portion meant for the lord. 21.25

285


-----------------------------------umsahasram

286


-----------------------------------umsahasram

- dvvia stabaka - 22nd Stabaka

- harakuumbakam - Shiva and his supernatural family
- viyoginvttam - viyogini meter

.
akhilasya viksakraa vyasanijnijanvaneu na |
vitanotu vieata iva ivarjvado darasmitam 22.1

Like the previous stabakas, the present one also begins with praise to

Devi. May the gentle smile of the supreme Goddess, consort of Lord Shiva,
bless us with special favor; the smile, which is the cause of the unfoldment
of this universe, and which always is intent on protecting the good and the
learned. 22.1

It is in the nature of the universe to go to a static state; the bright

smile of the Devi causes the same to wake up from the slumber and
propels it to move towards progress. 22.1

.


vikale sakale suravraje vrajati ymalimnamacyute |
jagatassadayo halhala culukktya bhaya nunoda ya
22.2
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-----------------------------------umsahasram
As the terrified group of gods was running haphazardly here and
there; even as the great Lord Vishnu had become pale, it is the
compassionate Lord Hara who drank the halahala, the deadly poison,
confining it to his neck region and removed the fear of the world. 22.2


.

nigamaisturag bhuv rath vidhin srathimn bibheda ya |
kanakdrivarea krmuk kamalkea ar puratrayam
22.3
With Vedas for his horses, Earth for his chariot, Lord Brahma for his
charioteer Mount Meru for his bow, Lord Vishnu for his arrow, the great
warrior, Lord Shiva, vanquished Tripura. 22.3

.
ajitasya ca ghamatsarai kamalkntapurassaraissurai |
padajyudhadhray raydvadhamdhatta jalandharasya ya
22.4
Along with the host of gods lead by leaders such as Vishnu, who
were deeply jealous of the asuras, Lord Shiva destroyed the powerful
asura, Jalandhara, using nails of his toes as sharp weapons. 22.4

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-----------------------------------umsahasram
The story of Jalandhara is found in the Lingapurana. He was called
Jalandhara as he was born in waters-jala. He had become almost invincible
by his tapas and had obtained boons by Brahma. 22.4

.
kamalsanakajalocanau chalaligasya iroghri vkitum |
bata hasavarhabhmikau yatamnvapi yasya na prabh
22.5
Lord Brahma and Lord Vishnu tried their best to find out the head
and foot of Lord Iswara in the linga form by putting on the form of swan
and boar respectively (swan searching from the top and the boar digging
below); but did not succeed in their mission. 22.5
Lord Ishwara is anadi and ananta. Even the creator and sustainer
could not know the mystery of the Lords existence. This story is also
found in the Lingapurana. 22.5

.
nayana nialntarasthita vighaayyeadivnvito ru |
bhuvanatrayanirjayonnata madana ghamada dadha ya
22.6
It is the Great God Iswara who burnt down cupid by opening his
third eye (in the forehead) which was only a little red with indignation.
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-----------------------------------umsahasram
Cupid or Kama had become extremely haughty due to the fact that he had
subdued the three worlds. 22.6


.
sakale dhavala kalebare harinlopalamajula kvacit |
amturivdadhti ya parammakimuda prapayatm
22.7
With a fair and bright complexion mixed with the color of the blue
diamonds in some places (like the neck), he presents a delightful sight to
the on lookers like that of the nectar-rayed moon. 22.7

.
avatasaturaddhitidyutibhiryasya yaobharairapi |
samamacchatarkto dimavakassutar prakate 22.8
Just as it is with the white rays of the moon, his crest-ornaments and
his fame as well, the space in between the directions appear bright indeed.
22.8
Fame is always conceived as bright white in color in poetic
imagination. 22.8

290


-----------------------------------umsahasram
.

gagannalajvannilakitisomruasomayjibhi |
mahato bata yasya mrtibhirbhuvana krntamida samantata
22.9
How wonderful it is! That this whole world is occupied by the eight
forms of the Lord viz., space (akasa), fire (anala), water(Jivana), air (anila),
earth (kshiti), moon, sun and the yajamana(atma-self). 22.9

.
saha tena dhavena rjate vasudhdhrii k'pi rjate |
vanit bhavatpanin caraapreyaniveditin 22.10
With such a husband lives a special woman on the silver mountain
Kailasa, who removes for sure the heat of mundane existence and who
accepts with affection the offerings made by the servant serving at her feet.
May she be victorious! 22.10

vanitpuruau purtanau vimale vyomani devadampat |

bhuvanatritayasya tau vibh rajatdrviha siddhadampat 22.11

291


-----------------------------------umsahasram
These two, man and woman of the Kailasa mount are the renowned
ancient, divine siddha couple, dwelling always in the spiritual space,
chinmayakasa, who are the true masters of the three worlds. 22.11

.
gajacarmadhara kaplabhd ghantho ghi tu klik |
rudhirvilamuamlin kathitau tau bata paitai ivau 22.12
Clad in elephant skin, he wears a skull; such is the lord of the house;
dark, she wears a garland of bloody sundered heads; such is the mistress of
the house. Still the wise men speak of them as auspicious. Wonder of
wonders! 22.12
Both are frightening in their form and yet they are hymned as
auspicious. Obviously, though inauspicious in appearance, they are ever
auspicious in their nature. (See.p.13. Adoration of the Divine Mother, MP
Pandit). 22.12

sa kimindukaliromai kimutllakaplabhaa |
kimume bhavat kaplin kimu vibhrjitaratnamlin 22.13
Is Shiva moon-crested? Or is he wearing a skull? Oh Uma, are you
also wearing skulls around your neck or beautified with a gem-studded
necklace? 22.13
292


-----------------------------------umsahasram

.
ramase'mba kaplamlin kvacidena kaplamlin |
atulaprabhanikamlin kvacidatyuttamaratnamlin 22.14
Oh, Mother! You give perfect company to Lord Iswara! When he is
wearing skulls, you also wear skulls. When he is decked with beautiful
golden-ornaments and appears pleasing, you enjoy his company by
putting on gem-studded brilliant jewels on your person. 22.14

.
yuvayormarutastanbhuvo balavanto bhuvanaprakampan |
aiddhitihri yadyao nigame pvanamamba gyate 22.15
Mother, your children are the maruts, strong, world-shaking whose
spotless glory exceeding the luster of the moon is hymned in the Veda.
(See.p.66. Adoration of the Divine Mother, MP Pandit). 22.15

.

gurumuttamamabhracrimasamabrahmanidhnanyakam |
tava devi ive tanbhuv marutmanyatama pracakate 22.16

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-----------------------------------umsahasram
Goddess, spouse of Shiva! They speak of the teacher of the gods, the
sole presiding deity of the Veda as one of the maruts, thy sons. (See.p.17.
Adoration of the Divine Mother, MP Pandit). 22.16

.
dvirada vadane mahmada sitadantacchavidhautadiktaam |
itaratra mukhnnarkti vidurasyaiva vivartamadbhutam 22.17
Elephant -faced, of profuse ichor, flooding the quarters with the
white radiances of his tusk, human in form otherwise than in face, this they
know to be a wonderful transformation of the very same Brahmanaspati.
22.17
Ganapati too is the son of the Divine Mother. Ganapati is the lord of
the hosts, the Seer-Poet of seer-poets; his very mouth is the Pranava, the
creative Sound. He is none other than Brahmanaspati, the Master of the
Word, and leader of the soul-forces. Only the form has changed. (See.p.18.
Adoration of the Divine Mother, MP Pandit). 22.17

.

akhilmaranirjayonnata prathane trakadnavo bal |
htavryamado babhva yadghanaaktyyudhatejas'jas
22.18
By the prowess of whose solid Power Weapon the Titan Taraka,
strong, high of fame by conquest over all the Gods, was deprived of his
294


-----------------------------------umsahasram
insolence of velour in a trice. (See.p.80. Adoration of the Divine Mother,
MP Pandit). 22.18

.
amale hdi nirmalancchithile granthicaye narya ya |
paripakvadhiye pradarayet tamasa pramapravaibhava
22.19
He, with unlimited glory, and who shows beyond the shore of
darkness to him of ripened mind, and in whom the cluster of knots is
loosened in the heart pure by clean food. (See.p.81. Adoration of the Divine
Mother, MP Pandit). 22.19


.
dravieu iutvametya yo girialokavieagyinm |
amtadravasrahri nigambh nibabandha sastutim
22.20
He who as infant in the Dravida country composed the Veda-like,
nectar-excelling, eulogy of Shiva celebrating his wide fame. 22.20
The same Skanda was born in the Dravida country as
Sambandhamurti who at a very young age was inspired to compose the
devaram in Tamil in praise of the Glory of Shiva. This composition is called
295


-----------------------------------umsahasram
the Veda in Tamil. (See.p.82. Adoration of the Divine Mother, MP Pandit).
22.20

.
bhuvi bhaakumrilkhyay bhavametydhvararakaya ya |
varajaiminibhitaya bahulbhi khalu yuktibhirdadhau
22.21
Who took birth on earth, by name Bhatta Kumarila, promoted with
several arguments the import of the speech of worthy Jaimini for the
guarding of the sacrifice. 22.21
From Skanda it was that Bhatta Kumarila took birth and wrote the
monumental works, Tantra-varika, sloka-vartika and Tuptika, supporting
and fortifying the Dharma-mimamsa sastras of the great sage Jaimini, in
order to safeguard the institution of sacrifice in the Religion of the Vedas.
(See.p.83. Adoration of the Divine Mother, MP Pandit). 22.21

.

adhun vidhunoti yastamo vibudhaprekitamrgarodhakam |
ramakhyamahariveabhtritaocalacrukandara 22.22

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-----------------------------------umsahasram
Who today, under the guise of the maharshi by name Ramana
resorting to the charming cave of Arunachala, dispels the darkness that
obstructs the path seen of the wise. 22.22
Not merely in olden times, but even today God Skanda manifests on
earth. He it is who dwells in the cave of the Hill Arunachala, is known by
the appellation of Ramana and by his very presence and effulgence scatters
the Darkness of Ignorance which obstructs the Path of Light versioned by
the Wise. (See.p.84. Adoration of the Divine Mother, MP Pandit). 22.22


.
sa guho'timaho mahmahsridan prathitacampati |
jagatmadhirji ko'pi te sutar prtipada kumraka
22.23
Empress of the world! That Guha (deep hollow) of great exuberance,
of vast radiances, famed commander of the army of Gods, is some infant,
great object of thy love. (See.p.85. Adoration of the Divine Mother, MP
Pandit). 22.23

.
jayati tripurribhmin gaapatydimarutprasrum |
tamasta surridhtaye tridanmapi y campatim 22.24

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-----------------------------------umsahasram
Spouse of Tripurari reigns, the mother of Ganapati and maruts and
others, who also gave birth to that mighty commander of the army of gods,
in order to subdue the asuras, the enemy of gods. 22.24

.
svakuumbakathbhidhyinrgaanthasya viyoginrim |
avadhrayatu prasannay naganthapriyanandin dhiy 22.25
550
May the beloved daughter of the Mountain be pleased to give a
patient hearing to these verses composed by Ganapati, set to viyogini
meter, (because) these verses portray the sacred stories connected with her
family members! 22.25
The twenty second section is a special one for more than one reason.
In this section the family members of the divine Mother and their divine
powers are vividly portrayed. Lord Iswara, Ganapati, Skanda, maruts,
Brahmanaspati are described with their Vedic and puranic significance.
22.25
Secondly, the different avataras, incarnations of Lord Skanda, the
young god, the most favorite son of the Divine Mother, are given, tracing
the line down to the present times. 22.25
Skanda
|
Sanatkumara
|
Jnanasambandha Murthy (Tamil Veda)
298


-----------------------------------umsahasram
|
Kumaraila Bhatta- the author of Tantravartika.
|
Sri Ramana
- The sage of Arunachala.

299


-----------------------------------umsahasram

- trayovia stabaka - 23rd Stabaka

- prakrakam - Multifarous prayers with Secrets of Gayatri
- naramanoramvttam - naramanorama meter

(asmin stabake tatsavituriti gyatrmantrasya
caturviativar kramaa padyn
ttyapdasya caturthavare dyante ) |

23rd and 24th sections do not deal with any particular topic. Instead
they deal with a variety of subjects. However, the 23rd section has one thing
in common and that is, all the 24 verses are set with the 24 letters of Gayatri
mantra. The first one starts with tat and the 24th verse has yat, the last
letter.

.
kiradivmta kiraamlay |
jayati tatsita ivavadhsmitam 23.1
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As usual the first verse hymns the smile of the Devi.
The bright smile of the spouse of Shiva reigns; the smile which
appears to exude nectar by its garland of rays. 23.1

.
tava pada pare mama guhntare |
sphuratu sarvad vikasita mud 23.2
Oh the Supreme! Let your foot, firmly placed in the cave of my heart,
delight me always. 23.2

.
padamadho'mbujnna kila bhidyate |
madanavidvia sadanarji te 23.3
Oh celebrated wife of the enemy of the cupid! Your foot, another lotus is no
different from my heart, which may be called a lotus below in comparison
with the top one, sahasrara. 23.3

vibhutayorarktabahdbhavau |
vidadhaturjagattrayamida ivau 23.4
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Due to the fact that this couple is all-pervading and also because the
two have accepted varied existence, they have created the three worlds,
bhuh, bhuvah and suvah. 23.4

.
tava tu khelane nalinajakam |
giriavallabhe bhavati kandukam 23.5
Oh the spouse of Lord of the Mountains! This entire brahmanda
becomes a little ball in the act of your sport. 23.5

.

sakalamastyume sadabhayakare |
tava kare pare kimapi no nare 23.6
Uma, protector of the good, everything is under your control
(excellent hand); man has no power to control anything. 23.6

.
kimiva varyat kaaikual |
uumaisrajpravilasadgal 23.7
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Oh divine lady with sun and moon as your ear-rings! How can I
describe you in whose neck a necklace of stars is dangling? 23.7
Her brilliance is immeasurable because all the brilliant objects in the
world are her ornaments which beautify her person. 23.7



.
bhaa nirantara bahugumumm |
gatabhaya vidhehyamalavi mm 23.8
Oh my pure speech! Keep repeating the name Uma always, which is
full of so many virtues; by doing so you can give me abhaya, freedom,
from all sorts of danger. 23.8

.
ava jahhi v nanu bhajmyaham |
bhuvanabhartri te caraamanvaham 23.9
Oh the protector of the world, you are free to protect or destroy me; I
am not going to be affected by your attitude. I shall, however, meditate on
your feet all the time. 23.9

.
gaapate irakamalacumbin |
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-----------------------------------umsahasram
bhavatu gopatidhvajakuumbin 23.10
May the spouse of Lord Ishwara, kiss the sahasrara of Ganapati, the
poet. The sahasrara of the yogi-poet is full of nectar as it is mature due to
the yogis tapasya. 23.10
Devi being the Enjoyer of all, she can partake of the honey/nectar
found in the yogis sahasrara as well. 23.10

.
daharamajjana vidadhata janam |
paramadevate nayasi dhma te 23.11
Oh Supreme Deity! You lead such devotees to your highest abodes,
who are submerged in the heart region, called dahara. 23.11
Devi! You are the ultimate to be reached and found in the daharaakasha. 23.11

.

janani vijat bhavatu dhmatm |

anubhavastu te karuay satm 23.12
Oh, Mother! Men acquire scholarship by their learning, but true
experience can only be achieved by your grace. 23.12
304


-----------------------------------umsahasram

.
acalay dhiy hdi gaveaam |
vahayapriynagaraodhanam 23.13
The result of searching with a pure and steady mind is to find the
abode of Uma, which is pure consciousness. 23.13

.
na vijahmi te caraanrajam |
avani dhmatmava na v nijam 23.14
Oh Devi! The protector of the wise! I shall not let go your lotus-feet.
Whether you bless me or not is not the criteria. 23.14

.
padamume'mba te hdi vicinvate |
palitamastak paramadevate 23.15
Oh Mother Uma! The Supreme deity! Even the aged and ancient
sadhakas meditate on you. 23.15
Attaining the supreme is not so easy. Hair on head turns grey and
men gradually become old. 23.15
305


-----------------------------------umsahasram

.
svayamanmaye sakaladhtryasi |
nijamahimni s tvamayi tihasi 23.16
Always in perfect form, you are the one who bears everyone. You are
well established in your elevated state of poise and flawlessness. 23.16
The sadhaka will not get perfect health till he reaches you. 23.16


.
sthitimasdayam stavastava padmbuje |
vidhimadhikipatyalasanraje 23.17
Oh the unborn! Failing to find a firm place at your feet, the ignorant
blames fate in vain. 23.17

.
syatu madpada ivavadhpadam |
yadayo vidhustribhuvanspadam 23.18

306


-----------------------------------umsahasram
May the feet of Parvati put an end to my suffering; the feet which
even the ancient seers have pronounced as the sole refuge of the three
worlds. 23.18

.
guagaa g
gatabhayo'bhava madamito navam 23.19
Oh the spouse of Lord Shiva! By extolling your most auspicious
virtues, I have become fearless and happier. 23.19


.
tavakpvat tadidamavyaye |
janani na plutistava yadaghraye 23.20
Oh Mother Imperishable! The fact that my mind has jumped towards
your feet is the happiest turn of my life, which is again due to the
compassion you have bestowed upon me. 23.20

.

nayanadyayorayi yadantaram |
tadamarastute tava vapu param 23.21
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-----------------------------------umsahasram
O Supreme Goddess! Extolled by the gods, the space between the
eye and the sight is occupied by your form. 23.21

Drug-drushyantara is chidakasa, conscious space. 23.21

.

ahamiti smti kva nu vibhsate |
iti vicodayan mahati lyate 23.22


.
amtasajake sukhacidtmake |
matimadarthite janani dhmni te 23.23
Mother, as we probe the cause of I, it leads to your great abode
called nectar which is full of happiness. 23.22-23

.
ayi mudspada spati te padam |
vasitaytray satataday 23.24
If the sadhaka keeps observing constantly the process of inhaling and
exhaling (of the life-breath), he is bound to reach your (abode) feet.
23.24
308


-----------------------------------umsahasram

.

dadhatu satkavergaapaterim |
nagabhuvo muda naramanoram 23.25 575
Pray, these verses of Ganapati set to naramanohara meter please the
daughter of the mountain. 23.25

309


-----------------------------------umsahasram
- caturvia stabaka - 24th Stabaka
- prakrakam - Diverse prayers
- supratihvttam - supratishtha meter

.
candriksita caiksmitam |
bhtale sat bhtu bhtaye 24.1
The first verse as usual, hymns the smile.
May the smile of Chandika Devi, cool and bright like the moon-light,
bestow prosperity on the noble minded on this earth. 24.1

.
bhlacakuacaku dhanam |
kicidastu me astavardhanam 24.2
May the treasure, viz. Devi, that pleases the three eyes of Lord Shiva,
cause my well-being. 24.2

.
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-----------------------------------umsahasram
sdhusantatikemakri |
ghoradnavnkadri 24.3
Uma secures the well-being of the good and rents apart the army of
the evil danavas. 24.3

.
yogayuktasaccittacri |
pdasevakaprjatri 24.4
She moves happily in the minds of the yogis; elevates the devotees
who serve at her feet. 24.4

.
pupabajinnetrahri |
ptu m jagaccakradhri 24.5
May She protect me who holds the key to turn the massive wheel
viz., universe and who pleases the eyes of the slayer of the cupid. 24.5

.
dvdantabhjtarik |
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-----------------------------------umsahasram
sarvavmayasyaikakrik 24.6
She is the beautiful bird Sarika, perched on the tree called
dvadashanta beyond the sahasrara, and she is indeed the essence of all
literature. 24.6
The tantras speak of a tree viz. dvadashanta which is supposed to be
above the sahasrara; Devi sports perched on that tree. A Karika is a verse
with fewer syllables capable of giving enormous meaning. 24.6

.
puyakarmasu svacchamastak |
yogaliu chinnamastak 24.7
The meritorious are pure in their head (as Devi lives there); among
the yogis she is Chinnamastaka. 24.7
The knot on top of the head opens up making way for the free
movement of the Devi among the yogis. In the context of explaining
prachandachandi the principle of Chinnamastaka is elaborated. 24.7

.

tmani sthite sampradyik |
sarvajanmin sampravartik 24.8

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-----------------------------------umsahasram
You guide all the beings through their lives, you liberate those who
are spiritually oriented. 24.8


.
m puntu satpjyapduk |
bhlalocanapranyik 24.9
May the beloved queen of Lord Iswara, liberate me as well, whose
feet are worshipped by the good. 24.9

.
dnato yaa paurudram |
sampado mada lata kam 24.10
By charity fame is obtained, by adventure wealth, by wealth
arrogance, by character (good conduct) patience. 24.10

.
satyato jagatyatra gauravam |
yajato divi sthnamujjvalam 24.11
By honesty one gets respect in this world.
By performing yagna, seat in the heaven is guaranteed. 24.11
313


-----------------------------------umsahasram

.
sayamdaghavrtavtat |
yogato mahsiddhilit 24.12
By self-control (abstaining from vices) accumulated sins are removed;
by yoga one obtains great heights of achievement. 24.12

.
arvanri te pdasevay |
sarvasatphalvptiragryay 24.13
Oh Parvati, the spouse of sharva, by worshipping at your feet, every
meritorious fruit is obtained. 24.13

.
nodyamena y siddhiruttam |
vivanyikvkitena s 24.14
All those worthy benefits one cannot achieve by great efforts are
obtained by a favorable sight of the leader of the universe.

314


-----------------------------------umsahasram

.
sampad ram bhrat girm |
tva ive prabhu prasavidm 24.15
Goddess Lakshmi is the owner of wealth; goddess Bharati, the owner
of speech. Shive, you are the empress of all life and all vital activity.
24.15

.
caku nabholakyadhri |
siddhyatva te devi dhra 24.16
By having the sky alone for ones object of sight, you can be attained;
as there is no other object excepting you in this world nothing else is seen.
24.16
The akshipurusha -vidya is referred to in this verse. This is
mentioned in the Upanishads. 24.16

.
iro dadhannbhito'nilam |
devi vindati tvanmunirbalam 24.17
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-----------------------------------umsahasram
Goddess, by holding the breath between the head and navel region,
the seeker becomes powerful. 24.17
By dhyana, meditation, it is possible to attain the state of samadhi.
This is suggested by using the word muni for the seeker. Here mere
pranayama is not intended. 24.17

.
hdghntare yadviodhanam |
tatsavitri te sydupsanam 24.18
Mother! Earnest search that takes place inside the cave of ones heart,
is itself a form of your worship. 24.18

.
k'pyahammatirgocara vin |
lokadhtri te rpabhvan 24.19
Oh the sustainer of this Universe! An independent assertion of I is
the best proof of your presence. 24.19
In the normal course without an object there is no assertion of I ness.
Irrespective of the external object of the sense organ, if I can exist that is
the supreme. Pure consciousness - shuddha asmitabuddhi. This is known
as the Vaishvanara- vidya, found in the Chandogya Upanishad. 24.19

316


-----------------------------------umsahasram

.
asyamaana ko'pi vidyay |
khaana para prha n yay 24.20
Some learned scholar says that you are one indivisible consciousness.
Another one says you are divisible consciousness. 24.20

.
mtaretay jyate tvay |
ekay tanbhinnay dhiy 24.21
Mother, you are the absolute one, who appears different in different
bodies. 24.21

.
bhyadarane vivapakil |
anyath bhavasyamba keval 24.22
Mother! You appear to be caught in a quagmire (many and varied),
from outside; otherwise you are only one. Pure and serene. 24.22

317


-----------------------------------umsahasram

.
khaavann bhsi bhoginm |
asyabhinnacit k'pi yoginm 24.23
You appear as khanda- in parts to the bhogis, the pleasure-addicts;
but for the yogis you are one akhanda. 24.23

.
bandha ea yadbhsi khait |
moka ea yadbhsyakhait 24.24
Bondage for those who see you as khandita (in parts); Liberation for
those who see you as akhanda (as one). 24.24

.
etaditu patni hnmude |
saupratihasadgtamastu te 24.25 600
May these fine set of verses in supratishtha meter hymned by me
please you, the spouse of the Lord. 24.25

sampta ca aha atakam

318


-----------------------------------umsahasram
End of sixth Shataka

319


-----------------------------------umsahasram
umsahasram
- saptama atakam - Seventh Shataka

- pacavia stabaka - 25th Stabaka

- ketraml - Garland of spiritual places in India
- indravajrvttam - indravraja meter

In this stabaka the gods and goddesses established in the renowned

locations all over the country are hymned. In the beginning, south Indian
tirthakhsetras are taken up. The first goddess to be hymned is
Kanyakumari, who is situated on the southern tip of the Indian
subcontinent.

.
kanykumr sutar vadny
mny samastai prakteranany |
kepaka sgarabudbudn
hsa vidhatt jagata sukhya 25.1
Kanyakumari is the most generous young goddess and she is
worshipped by one and all. She is considered the maya or prakruti i.e.,
320


-----------------------------------umsahasram
creative power of the Lord. May her bewitching smile that outshines the
brightness of enormous foam of the ocean situated near by secure the wellbeing of the world. 25.1
Kanyakumari kshetra is considered not so ancient by Shri Kapali
Sharstriar.
tatra arvachinatamam Kanyakumariti prathitam.
But this place was known to very early writers such as Kautilya,
Shabaraswami and others. Most of the puranas and the dharmashatras also
mention Kanyakumari. Aahimavataha akumaribhyah chakravarti
kshetram says Kautilya in Arthashstra. Himalayas in the north and
Kanyakumari in the south were considered the northern and southern tips
of our country from a very long time. Sutra works such as Paithinasi, have
marked the southern tip of Jambudvipa or Bharatavarsha as Kumari.(
Bharariya Samskruti. Dr. S.Srikantha Shastri). 25.1
-


.
raka svaceto madamatsarderbhikasva kle tanurakaya |
vkasva rmeavadhpadbja
mokasvalbhe yadi tebhi'la 25.2
Oh Mind! If you are desirous of obtaining final beatitude, protect
yourself from pride and prejudice; take to alms to sustain your body. Serve
at the feet of the spouse of Ramesha viz., the goddess Parvatavardhini.
25.2

321


-----------------------------------umsahasram
In this verse the Rameshwara Kshetra which is known for the
Ramasetu built by Sri Rama, hero of the national epic Ramayana and the
goddess Parvatavardhini, who is considered as the spouse of the Lord of
Rameshwara Kshetra are hymned. 25.2

lokasva drktabhaktaoka
hlsyanthekaapuyapkam |
bhti sakhe cedbhavata pavitra
jyotirviea jalacrinetram 25.3
Here, Goddess Meenakshi, along with Lord Sundareshwara, who is
the presiding deity of Madhurai Kshetra, is praised.
Oh Friend! If you are jaded with the dull mundane existence fearing
the evil effects of the same, have a look at the brilliant luster such as the
most sanctifying deity Meenakshi, who also happens to be the fruit of the
meritorious deeds of the eyes of Sundareshwara, her Lord; Meenakshi will
remove the fear of evil. 25.3


322


-----------------------------------umsahasram
.
yo lokate tmakhilarjmajnavidhvasavidhnavijm |
amb par jvanaligaakti
bhya sa kya na bhave labheta 25.4
In this verse deity Akhilandanayaki of Jambukeshwara Kshetra is
praised.
He, who has a darshan of the Supreme Mother, who is the Empress
of this Brahmanda, who has the expertise in removing the ignorance of her
devotees, who is the power of Lord Jambukeshwara, the latter situated in
waters in the form of the linga, will not be born into this mundane world
again. 25.4

.
bibhratsahasra ca mukhni akto
vaktu gun ka kamallayasya |
janmpi yatra prabhavejjann
muktyai munnmapi durlabhyai 25.5

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-----------------------------------umsahasram
In this verse, the deity of Tiruvarur is hymned. Even a person with
thousand tongues like Adishesha, will not be able to describe the virtues of
the presiding deity of the Kamalalaya kshetra, because so benign is the
Lord here, that an ordinary person born here will obtain supreme
beatitude, not so easy to obtain even by sages. 25.5
In this Kshetra the Lord is Tyagaraja, along with his consort
Tripurasundaridevi. This kshetra is Mokshaprada is the essence. 25.5

.

vyghrghrivtanapjitasya
nyasthalnyikay ivasya |
netrdhvabhj ivakmay vo
mitri km phalino bhavantu 25.6
The famous Chidambara Kshetra is described in this verse. Among
the celebrated panchabhuta kshetras, which are five in number,
Chidambaram is the first, known as Akasha Kshetra. 25.6
Oh my devotee-friends! May your wishes be fulfilled by goddess
Shivakameshwari, who presides over the dancing stage of her Lord
Nataraja, and seen by him intently. 25.6
Lord Shiva residing in this Chindambara Kshetra was worshipped by
great sages such as vyaghrapada and patanjali. Even a mere darshan of
324


-----------------------------------umsahasram
Shivakameswari, the beloved mistress of Lord Nataraja, is wish-fulfilling.
25.6

.
lokate'ptakucmayi tvmlolacittmarucale ya |
nirvedavn parvasudhuvaktre
sarve vae tasya bhavanti km 25.7
The deity in Arunachalakshetra is described here. Her name is
apitakuchamba.
Oh Mother with a face as delightful as the full moon! Even a
suffering individual deep in trouble, who takes a look at you, who resides
here in the form of apitakuchamba, with your mind fixed on
Arunachaleshwara, your Lord, is sure to get all his heartfelt desires
fulfilled. 25.7

.
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-----------------------------------umsahasram
ya kualpaaarjadhnmlokate kmapi kttamastm |
nissramnandakathvihna
sasrameta sa jahti buddhy 25.8
He who looks at Devi, in the form of Chinnamasta, whose capital is
Kundalipattana, will lose interest in this sapless world full of sorrow.
25.8

Kundalipattana is the renowned Renuka Kshetra called Padaiveedu,

in Tamil. Here the devi is found as Chhinnamasta. This also happens to be

one of the important places where the poet performed severe austerities as
a part of his sadhana. 25.8

.
dv vadhmdipurvarasya
yo locanrocakamdhunoti |
tasyntaraga dhutasarvasaga
bhyo bhavrocakamvoti 25.9
He who has a darshan of the spouse of the Lord of Adipuri is sure to
be relieved of his dejection; having attained inner peace, having developed
detachement from all unwanted objects, he will not consider rebirth as
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-----------------------------------umsahasram
despicable, since he will have the opportunity of getting the darshan of
Tripurasundari devi again and again. 25.9
The sacred place Adipuri is Tiruvottiyur (mentioned in this verse).
The idea is quite clear. A darshna of the Devi is so captivating that the
devotee would long for more births, in order to satisfy his eyes, than asking
for final beatitude. 25.9





.

kc ramay kurut ghasthe
kvairmuda kmapi kikinm |
kc bhuva puyapur yatndra
tvmambiknmaravairdhinotu 25.10
Let the small jingling bells in the waist band of the beloved lady
please the house holder. Oh saint, may the city of Kanchi resounding with
the innumerable names of Kamakshi, the presiding deity of Kanchi, delight
you. 25.10
Kanchipuram is a famous pilgrimage center in south India near
Chennai. The deity of the city is Kamakshi, another form of Devi Uma. This
is the Prutvi Kshetra of the five panchabhutha kshetras. 25.10

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-----------------------------------umsahasram



.
rklahastisthaladaranasya
kailsavk punaruktimhu |
jna pradtu cararitebhyo
jnmbik yatra nibaddhadk 25.11
After singing the glories of the holy places in the Tamil country, the
poet now turns towards the sacred location of Andhradesha. First
Kalahasti is taken up which is also known as the vayukshetra. 25.11
After visiting Kalahasti, trip to Kailasa Mountain is considered
redundant (so sacred is this place). Here resides Jnanambika, who is ever
ready to bestow wisdom on her devotees. 25.11

.
railagasya vilokanena
sagena hno bhavit manuya |
dhmsti yatra bhramarlaky
ntabhrama tadbhramarmbiky 25.12
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By visiting the abode of the goddess Bhramarambika and obtaing the
darshan of the crest of the holy mountain called Srishaila, the visitor is
freed from worldly attachments. 25.12
The deity is so called because her curly hair resembles a row of beesBhramara. The term Bhramarambika also means absence of illusion. There
is a pun on the word Bhramara- bee and illusion. 25.12
-


.
tre vipacidvara pacimbdhergokarag lokaya bhadrakarm |
buddhi iv sarvamanorathn
siddhi ca yadyasti mano'dhigantum 25.13
Here the goddess by name Bhadrakarni, situated on the west coast to
the north of Kerala region is referred to. The place is the famous Gokarna
kshetra, presently in Karnataka. Bhadrakarni is another name of kali.
Oh Learned Scholar! If you have a wish to get an auspicious mind
and fulfillment, do not fail to visit Gokarna Kshetra on the west coast of the
Indian subcontinent and pay respects to the deity Bhadrakarni. 25.13

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-----------------------------------umsahasram

.

dhmni prasiddhe karavranmni

puybhidhn ktasannidhnm |
dev par payati yo virakto
mukte sa pigrahaya akta 25.14
In this verse the famous Karavirakshetra, in the Maharastra region is
mentioned. Even an ascetic who beholds the supreme goddess punya by
name, who has made her abode in the holy region of Karavira, is sure to be
wedded to the lady mukti -beatitude!
The word mukti in Sanskrit is in feminine gender. 25.14

.
jne dh te yadi kpi kk
nnehasa mitra mudh kipemam |
sevasva dev tulajpurasth
naiva svarpditar kileyam 25.15
The goddess of Tulajapura in Utkal, eastern part of Bharat is
mentioned here.
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-----------------------------------umsahasram
Friend! If you are serious in attaining wisdom, do not waste your
time any more. You worship the goddess in Tulajapura, because she is not
different from atmasvarupa, pure consciousness. 25.15




.
goplinveabhta bhajasva
llsakh t bhuvanevarasya |
ia hdistha tava hastaga syt
kaa ca sasrabhava na bhya 25.16
Worship the deity who has put on the form of Gopalini, a playful
friend of Lord Iswara, in the famous sacred place viz., Bhuvaneshwara.
You are bound to get your thought translated into action and shall be freed
from the sorrow of this mundane existence, as the fruit of your worship.
Bhuvaneshwar is the capital city of the state of Orissa, utkal. 25.16



.
rdhyate vaitarataasth
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-----------------------------------umsahasram
yeneyamamb virajo'bhidhn |
rdhita tena samastamanyat
sro dharymayamryagta 25.17
Worshipping the goddess Virajadevi, who is situated on the banks of
the river vaitarani is as good as worshiping every other deity. Viraja
worship is the essence of all worship says the wise. 25.17

-


.
sagyamna sthalamryabndairbndrak saritastae'sti |
ya klik payati klake
tatrsya kldapi naiva bhti 25.18
There is a holy place on the banks of the celebrated river Ganga,
which is held is highest respect by generations of aryas. He who worships
goddess Kalika here, of pitch dark tresses, is relived from the fear of Kala,
the god of death like Yama. 25.18
This is the famous Kalighat Calcutta in West Bengal.


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-----------------------------------umsahasram

.
nlcala siddhasamhasevya
llniketa pravadanti yasy |
bhadr par kcana guhyamudr
kmevar s bhuvanasya mlam 25.19
Nilachala mountain, the favored resort of the siddhas, it appears is
the most graceful abode of the Devi. She resides here as Kameshwari, the
cause of the universe and hence named secret symbol guhyamudra, by
the Tantrikas. This place is found in Assam where the deity is named
kamakhya. 25.19



.
mgalyagaurpadadaranasya
kart tu bhtv suktasya bhart |
craptairadhigamyamagrya
sthna prapadyeta yato na pta 25.20

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-----------------------------------umsahasram
One who has a vision of the feet of the most auspicious goddess
Gauri is elevated to an exalted position from which there is no fall, attained
only by the most virtuous. This is a place in Magadha -Bihar. 25.20

.
vras ubhragireranna
ketra pavitra bhuvanatraye'pi |
arthe prajn vidhtnnaptr
gaur svaya yatra vilanetr 25.21
The city of Kashi is the most well-known pilgrimage center in the
three worlds, which is equal to the white mountain-Kailasa. Here is
stationed the wide-eyed Gauri called Annapurna, holding an annapatrafood bowl, for the sake of feeding the people. This and the next verse
mention holy places in Uttar Pradesh. 25.21

.
bndrakrdhitapdapadm
nandmimmindusamnavaktrm |
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-----------------------------------umsahasram
lokya vindhycalavsin n
nlocayetsastito bhayni 25.22
Those who have a darshan of the revered deity Nandadevi, whose
favorite abode is the mountain range Vindhya, whose face is lovely like
the moon, need not fear the sorrows and sufferings of this mortal world.
25.22

.
nandadehmiha muktisaj
nr parrabdhuman manuya |
dt votu pramathevarasya
kntmavantpuranyik tm 25.23
Let the sadhaka, who wishes to embrace the lady mukti liberation,
pure bliss, choose the presiding deity of the city of Avanti, the spouse of
Lord Shiva, as his love messenger.
This deity facilitates liberation. Avanti is a city in Malva, Madhya
Pradesh, and central India. 25.23




335


-----------------------------------umsahasram

.
yatrcalacchidrakt sahha
bhrtr muhu khelitavn vaneu |
ta siddhadevarinuta smarmi
kailsamvsagiri janany 25.24
I (Ganapati, the poet) remember the favorite abode of the mother, the
lovely Kailasa mountain, adored by the Siddhas and sages of the heavenly
regions. I cherish the sweet memories of my childish pranks and playful
time with my younger brother Skanda in the wonderful forest lands of the
mountain. 25.24


-

.
pr'mbare takare'dhikra
bibhratyagendre dhavale sall |
ketreu kydiu guptaaktirgaurndravajrsu ca sannidhattm 25.25 625
May the goddess Gauri be pleased to reside in these verses set to
Indravajra. She has full sway in the infinite sky in the White Mountain. She
336


-----------------------------------umsahasram
reigns in the moon. Her mystical powers work in holy locations like Kashi.
25.25

337


-----------------------------------umsahasram

- avia stabaka - 26th Stabaka
- aptakucmb - Goddess Apitakuchamba
- dodhakavttam - dodhaka meter

In this stabaka the author eulogies the gracious goddess

Apitakuchambika residing in the holy mountain Arunachala, in dodhaka
meter comprised of eleven syllables in each quarter with three bhaganas (a
bhagana is a group of three syllables with a guru (long vowel) in the
beginning) followed by two short vowels- dodhakavruttamidam
bhabhabhagow.



.
gamavinmatikairavin
bodhamajasramasau vidadhna |
ptu maheavadhvadano
hsaa sakalni kulni 26.1
May this smile-moon, a composite of the face of Lord Maheshas
spouse bestowing eternal knowledge(always causing to bloom) to the
intellect-lotuses of the knowers of Agamas (Vedas and other Shastras)
protect all the families. 26.1
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-----------------------------------umsahasram
The compound hasashashi, hasa eva shashi- smile only is the moon,
contains Parinamalankara. 26.1

.
yatalocanacumbitakar
dnayaojitatoyadakar |
oanageamana priyavar
nayatjjagadrtimapar 26.2
May the goddess Aparna who is endowed with the ears kissed by the
long eyes (with the eyes extending up to the tip of the ears), who
vanquished cloud like Karna in fame earned by benevolence (the fame
munificence of the goddess excelled that of Karna, who is disposed to grant
the desires of the supplicants) and who gratifies the mind of the Lord of
Arunachala, destroy the affliction of the world. 26.2
The word shona-nagesha in the verse means Arunachala. 26.2




.
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-----------------------------------umsahasram
vedaturagavilocanabhgya
vedaironicayairapi mgyam |
okavidrisudhkirasya
oagirau samaloki rahasyam 26.3
The mystery in Arunachala was seen by me- the mystery (in the form
of) the fruit of merit of the eyes of Shiva to whom the Vedas were horses,
which is to be sought even by the heaps of crest jewels of Vedas (Vedanta)
and which has the face like the moon accustomed to remove the pain.
26.3
There is a Purana story that on the occasion of Tripura samhara when
Shiva waged a war against the demons, Vedas became the horses and on
that account, Shiva is called Tripurari. 26.3

.
muca samastamanorathalbhe
saayamadya karmalakbhe |
dkpathampa nagendratanj
so'hamita paramantararj 26.4

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-----------------------------------umsahasram
Do not entertain doubt Oh mind, today with regard to the fulfillment
of all desires akin to the fruit of myrobalan on hand. The daughter of the
lord of mountains (Himavan) viz., Parvati is within the range of sight. That
I (having obtained the vision of the goddess) am henceforth the one in
whose heart is the Lord need no longer dependent on any outsider.
26.4
Herein, the phrase Karagatamalakam is proverbial. It means a handy
thing easily obtainable without much effort. This contains the figure called
lokokti. 26.4



.
ilpavida pratim praviant
svalpavid taraya caksti |
oadharbhti samprati labdh
hanta cirdiyameva mammb 26.5
The goddess entering the icon fashioned by the expert of
iconography (by her ingenuity) shines forth for the sake of dullards (who
are not conversant with the Vedas and sastras) in order to cross over the
ocean of Metempsychosis. I got her now in Arunachala. Oh ! She alone is
my mother forever (hither to I spent my life not knowing her; having
known her now I have her). 26.5

341


-----------------------------------umsahasram

.
bhratabhvalaye'tra vile
santvanaghni bahni ghi |
syavigtasudhkarabimb
oagirau ramate'tra madamb 26.6
In this extensive land of Bharata there may be many auspicious
abodes (temples for the goddess to live). Nevertheless here in the
Arunachala my mother whose countenance has censured the disc of the
moon (the pleasant face of the goddess has excelled the moon in radiance)
revels. 26.6

The stanza purports to mean that there are innumerable beautiful

and holy places of the goddess in the entire country. Yet the goddess is
joyfully enamored of this habitant only. 26.6

.
vritasaritaptakajl
vridhivcinirakuall |
vrijapatraviambananetr
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-----------------------------------umsahasram
vraarjamukhena saputr 26.7
She by whom is removed the net of sins of the people who have
sought asylum in her, who is endowed with unimpeded grace like the
successive waves of the ocean, who is possessed with the eyes resembling
the lotus petals is also the mother of Gajamukha ( may her protect us).
26.7

.
yatavakraghansitake
toyajabariporhdaye |
kasumcchaya paramai
pabhidastu tavenduvibh 26.8
Possessed with long, curly thick and black hair, the Mistress of the
heart of the enemy of cupid god, with the fame as white as Kasa flower (a
species of grass Saccharum) may this salutary goddess with the moon as
her crest jewel cut asunder your noose of births and deaths caused by
ignorance. 26.8
The epithet Toyaja-bana-ripoh means the enemy of cupid god
possessing the five arrows of flower. 26.8

343


-----------------------------------umsahasram

.

pakajasambhavapjitapd
pakavinanapvananm |
kikarakalpalat parameya
akaranetrasudh araa na 26.9
She, whose feet are worshipped by the god Brahma, whose holy
name destroys the evil, who is the creeper of divine tree to the servants
(benefactor of devotees wishes like the creeper of wish fulfilling treeKalpavrksha), the nectar (soothing) to the eyes of Shankara is our refuge.
26.9

Pankajasambhava-lotus-born; means Brahma, the creator God, who

according to the purana, has taken birth in the lotus stemming out of the
navel of Mahavishnu. 26.9

.
cacaladgvinatmaravall
pacapatkaarsanajhill |
kcanagarbhamukhaprauteya

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-----------------------------------umsahasram
pacamukhapramad araa na 26.10
The goddess with vivacious eyes is the wish-yielding divine creeper
to those who bow down her. She, being endowed with the eyebrows in the
form of a bow to the cupid god being praised by Brahma and others, and
who is the beloved woman of the five faced god Parameswara, is our
protector. 26.10

Pancamukha- five faces of the Lord Parameswara, whose spouse is

Parvati, are Isana, Tatpurusa, Aghora, Vamadeva and Sadyojata. 26.10



.
amba vidhya bhanmadandn
npurandabibhikayaia |
hanta jahra balena mano me
oanagghrinivsini te'ghri 26.11
Oh, Mother! Dwelling at the base of Arunachala! This foot of yours
having kicked off the soldier in the form of Kama and others, and
threatening through the sound of your anklet captivates my mind.
26.11
Notes: The soldiers here are Kama-desire; Krodhaanger; Lobha
avarice; Moha infatuation; Mada-arrogance; and Matsara-jealousy;
otherwise called arishadvarga, group of six foes. 26.11
345


-----------------------------------umsahasram

.
karapue kuru mugdha mamokti
muca dhandiu mnasasaktim |
oagirndravadhpadabhakti
laya laya ysyasi muktim 26.11
Oh bewildered mind! Make my speech reach the ears. Abandon the
attachment to money and the sensual pleasures. Practice constant devotion
towards the foot of the beloved wife of the Lord of Arunachala. You shall
obtain liberation. 26.11



.
jratare jaray'khiladehe
buddhibala ca vilumpati mohe |
hanta savitri tapanmatirante
sevitumicchati n caraa te 26.13
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-----------------------------------umsahasram
Oh, Mother! When the whole body is withered due to old age and
delusion is seizing the strength of intellect, a man with distressing intellect
at the last moment (at the time of death) longs to worship thy foot.
26.13
The suggestion here is that when the body and sense organs are
active and alert man is not disposed to worship the feet of the goddess.
However, he thinks of her at the last moment. This is deplorable indeed.
26.13




-

.
tantravido navayoni tu cakra
oadhardhararpamuanti |
ardhamamuya vapurmadanrerardhamagendrasute tava gtram 26.14
The experts of the Tantras regard Arunagiri in the form of Srichakra.
Of this Srichakra form of the mount, one half is the body of Lord Shiva (the
enemy of cupid god). Oh Parvati, the daughter of the mountain Lord! Thy
body is its other half. 26.14
Notes: Tantras are a class of treatises called Agamas such as
Saktagamas teaching mystical and magical formulae. In the Tantrashastra
the well-known Srichakra is termed as Sripura. It is believed that the same
347


-----------------------------------umsahasram
manifests as Arunagiri. In this form too the two halves of the divine couple
Shiva and Parvati appear distinctly. 26.14

.
astu nagevaranandini liga
taijasametadihpi tava |
vtaguasya vin tava yoga
devi ivasya kuta khalu teja 26.15
Oh, Parvati! The daughter of the lord of mountains! This linga (called
Arunachala) is luminous due to thy presence. Oh Goddess! Where forth is
the light to Shiva, the attribute less without your association? 26.15
The attribute less supreme soul Paramapurusha, becomes attributive
only in conjunction with Shakti, female energy. While light is a quality
guna, the luminous linga is a substance, guni-padartha-dravya. Without
the quality of light, tejas, the luminosity taijasatva of the (qualified) linga is
not established. 26.15
There is pun on the words guna and tejas. As the 1st half of the verse
is substantiated by the 2nd half there is the figure Kavyalinga. 26.15

348


-----------------------------------umsahasram

.
sthpitamrtiriya tava namy
pjayitu jagadvari ramy |
oanagrdhamida tava rpa
krtayitu nagaje dhutappam 26.16
Oh Ruler of the Universe! This carved idol of yours worthy of
salutation is beautiful to worship. Oh, the daughter of Himavan! This pure
form comprising the half of Arunachala of yours is charming and worthy
of chanting. 26.16
Notes: Parvatis form endowed with hands and other limbs as carved
by the sculptor is charming for corporeal worship, kayikapujana; whereas
the mountainous form is delightful for vocal worship, vacikapujana.
Mental worship, manasikapujana is common to both. 26.16

.
oanagrdhatano'niamake
dhrayase'yi guha ramakhyam |
gatamapyayi h muhuramboccayase gaapa nanu kasmt 26.17
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-----------------------------------umsahasram
Oh Goddess! The better half of Arunachala! You are holding Guha
called Ramana on thy lap always. Oh, Mother! Wherefore you drive away
Ganapati who keeps coming to you repeatedly though. 26.17
Notes: You fondle the younger son making him sit on your lap but
you keep away your elder son. Why asks the poet. It suggests that
Bhagavan Ramanamaharshi resides at the foothill. 26.17

.
akajue ramaya nu dtu
mnavaveadharya guhya |
oanagrdhatano bahu dugdha
mtaraptakuceha vibhsi 26.18
Oh the wife of Shonanaga, Mother! Are you presiding radiantly in
this holy place as goddess Apitakuca, (whose breast milk has not been
drunk), in order to pour abundant milk to Ramana, who is Guha assuming
the human form adorning your lap? 26.18

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-----------------------------------umsahasram
.
prasamdhivat svapii tva
ptamaptakuce'mba na vetsi |
akaju ramaena sutena
prekya yatheamuroruhadugdham 26.19
Oh, Mother Apitakuca! You are sleeping under the spell of total
trance (forgetting the entire eternal world). (Therefore) You do not know
the breast milk being drunk at pleasure by your son Ramana seated on the
lap. 26.19



.

jnarashvayamamba nipya
stanyamasau ramao munir te |
jnamayo'bhavadvari sarva
puyati yena tanu hi tadtm 26.20
Mother Ishwari! Ramana residing in the hill, the best of ascetics,
having abundantly drunk your breast milk called the nectar of knowledge
has become sarva no different from the self of all, Sarvatma of the nature of
knowledge. 26.20
351


-----------------------------------umsahasram




.
prtipadya payodharakumbht
prvati dhmayadugdhamaptt |
astu guhya ive bahu datta
kicidivevari dhraya mahyam 26.21
Oh Parvati! May boundless milk-nectar of knowledge from thy
undrunk pitcher of breast be given to Guha, thy affectionate child. Oh
Shive! May you be pleased as well to give at least a little to me, thy child.
26.21

.
prauhamima yadi vetsi tanja
ailasute madavri dadhnam |
mstupayo vitarnaghamanna
yena dadhni mahevari aktim 26.22
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-----------------------------------umsahasram
Oh Parvati! If you think this son Ganapati, is grown-up (with ichor
flowing from his temple region) then not feeding me with milk. Give me,
Oh Maheswari! The most excellent food, from which, I may derive
strength. 26.22



.
svrjitameva may yadi bhojya
sammada eva mamkhilamta |
iamagryatammayi dattv
preaya yni jayni dharitrm 26.23
Oh Mother of the Universe! If you say that I have to eat the food
earned only by me then it is agreeable to me. However, Oh, Mother! Send
me to the earth having pronounced the choicest blessings on me so that I
shall be victorious. 26.23

.
vidyuti vidyuti vkyavils
vkitakarmai lakyarahasy |
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-----------------------------------umsahasram
prvaacandramukh lalitg
taijasaligasakh araa na 26.24
She, the beloved of the Lord of Arunachala, Taijasalinga, who has the
gleam sport visible in each flash of lightning, whose secret is discernible in
her vision, which is lovely endowed with the face resembling the full
moon, is our rescuer. 26.24


.
mtaraptakuce'ruaaildhvarabhmini bhmahanye |
sdhu vidhya samarpayate te
dodhakamlyamida gaantha 26.25 650
Oh Mother Apitakuca! The consort of the presiding Lord of
Arunachala of glorious splendor! Gananatha is offering this beautiful
wreath of Dodhaka composition (May you are pleased to accept). 26.25
Gananatha is the poet Ganapati. Dodhaka is the name of the meter
in which these verses are composed. 26.25

354


-----------------------------------umsahasram

- saptavia stabaka - 27th Stabaka

- pracaaca - Fierce form of Devi as Chhinnamasta
- ikharivttam - shikharini meter

.
vidhunvandhvntni pratidishamadharmaM parihara.Ncchriya vytanvnassapadi amayan dukhapaalam |
sahasrrmbhoje dravamasada me prajanayan
pracaycayssitahasitaleo vijayate 27.1
In this section the poet glorifies the Devi in her praachandachandi
form, which also happens to be his favorite form of worship.
Victory to the tiny portion of the gentle smile of the goddess
praachandachandi! It is this smile that dispels the darkness of the ten
directions; it shatters the evils that obstruct the path of the good, bestows
prosperity and removes suffering. It is the same smile that has caused the
flow of the indescribable elixir in the thousand petalled lotus in my
cranium. 27.1
Tantrashastras extol chinnamasta as praachandachandi, while
expounding the ten mahavidyas (dashamahavidyas). 27.1
355


-----------------------------------umsahasram



.
ar reu jvalitadavaklndrasada
vinamr revamtakarabimbena tulitam |
virodhidhvntn taruataraiprbhavahara
pracaycaycaraamasat hantu vibhavam 27.2
Let almighty feet of Devi praachandachandi subdue the evil. It acts
like a wheel of fire on the heads of the enemies; it is cool like the rays of the
moon on those who bow down to her; it is even more capable than the
young rays of the sun in removing the dense darkness. 27.2

.
bhaje bhs l nikhiladhian janibhuva
balnmdhtr nikhilabhuvanendrasya dayitm |
bhajante y gtairmadhusamayamdytpikavadhkallp hdyairhayavadanapakeruhada 27.3
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-----------------------------------umsahasram
I worship the beloved of the Lord, who is the orginal source of all
brilliance in the world, the homeland of all intellect, the generating point of
all types of capabilities. The great glory of the Devi is sung by the kinnara
women through their most soulful songs. 27.3

Kinnara, Kimpurusha, yaksha, Vidyadhara etc., are demi gods found

mentioned in Hindu mythology and other scriptures. Kinnara-s and
Gandharva-s are described as adepts in the art of music. 27.3
-

.

jvalant tejobhirmahiamathane y tava tanurlasant lvayairgiriaramae y tava tanu |
vin krodhaprti na kimapi tayorbhedakamabht
tayordy durg bhavati lalit'ny muninute 27.4
Oh Devi! Praised by the sages, your form blazes with flashes of
flames at the time of slaying the evil giant mahisha; the same form glitters
with lovely sheen in the company of your Lord. What a wonder! Surely
there is no separating mark between the two excepting the feelings of anger
and love. The first form is known as Durga, while the other is known as
Lalita. 27.4

357


-----------------------------------umsahasram

.
sahasra bhnn bhavati divsnmadhipate
sahasra r bhavati bhujagnmadhipate |
sahasra netr bhavati vibudhnmadhipate
sahasra bhn bhavati samaye haimavati te 27.5
Sun has thousand rays; Ananta, the lord of serpents, has thousand
hoods; Indra, the lord of the gods, has thousand eyes; Oh Haimavati, the
daughter of the mountains! You assume thousand shoulders when you
wish to punish the evil. 27.5
In Sanskrit language, Sun is Sahasramsu, Ananta is Sahasrashirsha
and Indra is Sahasraksha. 27.5

.
prasanno vaktrendurna ca nayanayo ko'pyaruim
na kampo bimbohe smitamapi lasatkaviadam |
sarojbha pi kiavirahita komalatamo
jvalacchla tvsjjanani tva umbhya bhayadam 27.6

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Mother! Your moon-face is pleasant. There is no sign of anger either
in your eyes or on your lips; your smile is also as bright and pure like the
lovely kasha flower. Your hands are tender like the lotus buds and have no
scar of (holding) weapons. But your shulayudha was blazing to strike
terror in the heart of shumbha. What a contrast! 27.6
You remained cool, calm and lovely and yet slayed the giant with a
fierceful weapon. 27.6

-


.
vadhe umbhasysttava janani y kcana tanurdadhn'gry akt aikiraasropamaruci |
im dhyya dhyya smaraharasakhi vykulamida
mano me virnti bhajati bhajat kalpalatike 27.7
Oh wish yielding tree of the devotees, Oh beloved of Shiva, my mind
meditates constantly on the most graceful, cool and lovely form you
assumed while slaying the shumbhasura. You had invoked all the superior
powers at your disposal like brahmani; I find absolute peace as I think of
that form of yours. 27.7


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-----------------------------------umsahasram
.
yadi tva sahre paurasi savitri trijagatastadetattv yce sarasiruhagarbhdivinute |
ime me ppmno bhagavati nadanto bahuvidhstadeu prakhyta pratibhayatama daraya balam 27.8
Oh Goddess, the mother of the three worlds! You are praised by even
brahma and other gods. You pride yourself as the destroyer. Innumerable
sins committed by me scare me by their growls. Show your renowned
power of destruction in removing my sins. 27.8



.
bibhedora krodhtkanakakaiporabdhitanaykucagrvollhairatiitaikhairya kila nakhai |
tvay datt aktirnarahariarrya jagat
vinetre puse'smai janani raaragasthalarame 27.9

Vishnu is the beloved Lord of Lakshmi, the daughter of the ocean.

They say that in his avatara as Narasimha, he was able to tear open the
heart of the demon, Hiranyakashipu due to the power you transferred to
him. You are Lakshmi who gives victory in the war field. 27.9
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-----------------------------------umsahasram

.

ajeyastrailokyaprakaitapatka palabhuj
biauj yatkrghaparicay paktivadana |
sahasrra skddhtanaraarra tamajayat
tavaivveena priyaparauramba dvijaiu 27.10
Oh, Mother! That the unconquerable king of demons Ravana, who
was reigning supreme over the three worlds, was to taste defeat at the
hands at Kartaviryarjuna and was captured by him. Then the latter, the
human incarnation of the sahasrara chakra, was subdued by the young
Rama, with his favourite weapon, the axe, are all due to thy powerful
influence. 27.10
Here is an allusion to the story of Kartaviryarjuna, of immense
valour, who defeated Ravana and was later killed by Parashurama. He was
also known as sahasrabahu because he was the incarnation of sahasrara
chakra. Parashurama is one of the ten incarnations of Vishnu; he is said to
have destroyed the arrogant kshatriyas. 27.10




.
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-----------------------------------umsahasram
tvady s aktiskakalajagadante'pyanalas
pur kryasynte tanayamayi hitv nparipum |
avikatkkutstha daamukhakulonmthavidhaye
sahasru hitv ainamiva ghasre galati bh 27.11
Mother, thy power is indescribable and does not rest even after the
dissolution (the end of the world); in the days of yore after leaving
Parasurama, you entered Sri Rama of the Kakutstra dynasty in order to
destroy Ravana, the haughty demon. It is like the rays of sun entering the
orb of the moon at the close of the day. 27.11
Reference to the story of Ramayana is found here. Devi , as Shakti, is
the sole promoter of all heroic deeds and destroyer of evil forces, is the
essence. 27.11

.
hte lokavrte bhagavati bhavatyaiva sa purmari krti labdhu caturamatiryti samaye |
tvay lokatre janani racite rkasabadhd
yao'vptu viurmilati ca kuto'pyea nipua 27.12
Oh Goddess! The real fact is that you annihilate the world at the right
time. But clever Shiva comes and gets the name and fame as samharakrit,
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-----------------------------------umsahasram
the destroyer. Similar is the case with the skilful Vishnu, who comes from
nowhere assumes the title, protector of the world, when actually you have
done everything to protect the people by removing the evil forces!
27.12
In Hindu mythology, the triumvirate, trimurti-s, i.e., bramha, Vishnu
and Maheshwara, are considered the creator, protector and the destroyer
respectively of the world. Lord Shivas samhara shakti, the power of
destruction and Lord Vishnus protective ability, are none but Shakti
herself. 27.12

.
svarpa te vajra viyati rajas skmamahasmupdhiste stomo bhavati capal k'pi tanubh |
aruddh te vyptirbalamakhiladatta balanidhe
sahasra svasya prabhavasi samastasya ca ive 27.13
Mother! Thunder bolt is thy natural form; Light caused by the minute
particles in the space indicates your presence; the streak of lightning is the
glow of your body; hence You are the primary source of all energy and you
are all-pervasive. Only a small portion of your immeasurable power is
sufficient to keep this entire world going. 27.13
Light and energy are the natural forms of the Devi. 27.13

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-----------------------------------umsahasram

.
yata klavyjtpacasi bhuvana vaidyutamahaprabhvtkl tvmayi vidurata paitavar |
prabho astra bhtv dahasi yadarnvajravapu
praca ca tadbhagavati bhaantyakayabale 27.14
Since You cause the annihilation of this world by Your own brilliance
in the guise of kala (time), You are adored as kali by the wise; You destroy
enemies of the world by becoming the severe weapon in the hands of the
Lord. Hence you are celebrated as the most fierceful goddess,
(prachandachandi), the perennial of source of energy. 27.14




-

.

ayi tvmevendra kathayati muni kacidajare
tvay astrhya ta bhaati tu parastattvavidi |
yuv mtputrau bhagavati vibhjyau na bhavatastato dhn dvedh vibudhajanagohu gataya 27.15
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Oh the ever youthful Mother! Someone says you are Indra himself.
The other says Indra is all-powerful due to your power. I feel that, though
this Mother-Son pair cannot be seen as separate, perspectives of intelligent
people differ (and therefore are seen differently). 27.15

.
vikurv viva vividhaguabhedai pariamad
vidhunvn bhvn bhuvanagatirodhya bhavata |
vitanvn arva calavadacala kcidavitu
vicinvn janto ktalavamap vijayate 27.16
Victory to the Mother! Who is the incredible energy that fashions the
universe with a variety of characteristic hues. Oh the Supreme Spirit, to
support the worlds You remove the evil forces operating on them; You also
activate the immutable Lord and make Him the supporter of all, that
exists. Though engaged in these cosmic operations You also strive hard to
secure the safety of the individuals who perform good deeds! What a
wonder! 27.16

365


-----------------------------------umsahasram
.
prabh bhnoryadvadbhavasi sakalasypi tapan
praca akti satyakhilabhuvaneasya tapata |
sudhorjyotsneva pramadayasi ceta praviato
bhavant bhtderdaharakuhara modalahar 27.17
Oh Mother Supreme! You being the most vibrant power of the Lord
of the universe are like the oppressive heat associated with the sun; Since
You cause delight by the wave of bliss to the subtle spirit seated in the
heart region (antaratma), You also act like the cool moonlight. 27.17
Paradoxical indeed! Nevertheless true. 27.17

.
praca gaur v tvamasi vasurudrrkavinute
sa bhma ambhurv vibhurabhayada pdasuhdm |
tayoreka rpa tava sahavibho khelati mahatyamuminnke dhavalamahasi krati param 27.18
Mother praised by the Vasus, Rudras and the Adityas (the gods of all
the three regions), You are both fierceful and gentle; Prachanda and Gauri.
Your Lord Iswara is also equally capable of being both, terrific and
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-----------------------------------umsahasram
agreeable. Your fierce form is engaged in sport in the cosmic space while
the gentle form resides in soma, of cool light, as somaprabha. 27.18
According to Hindu cosmic understanding the three regions are
Bhuloka-terrestrial, Bhuvarloka- mid-region and Swarloka- celestial. The
above mentioned group of gods maintains these regions. 27.18


.
vibhakt y dvedh tvamasi gagane tamahasastath ramye bimbe jvalitalalitastrtanuvidh |
tayorbrhne janani katam me jananabh
purjanmanysdvikaamathavograiva suuve 27.19
Oh Ruler of the Universe! It is a fact that you here divided into two
feminine forms, the illuminated, Chandi and the pleasing, Lalita. As
Chandi, You are present in the high sky; as Lalita, You dwell in the moon.
Tell me, of the two forms, who was my mother in my previous birth? Did
Chandi give birth to the vikata-(awkward looking) Ganapati? 27.19
-


.
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-----------------------------------umsahasram
dorbhedd derna bhavati bhid k'pi karayorna bheddbhinna sytktamabhivimnaikyavaata |
bhid tanvoreva na bhavati bhidyai tava ive
viyaddee cay sitamahasi gaury ca bhavati 27.20
Just as two eyes see the same thing without any difference; just as one
thing is accomplished by the two hands in mutual co-operation, so also the
difference in your two forms hardly matter to me. You are one and only
one both as Chandi in space and Gauri in moon. 27.20

.

tava cchinna ra vidurakhiladhtrygamavido
manuy maste bahulatapas yadvidalite |
suumny ny tanukaraasamparkarahit
bahiakty yukt vigataciranidr vilasasi 27.21
Devi! Sole Supporter of the world! Experts in Tantrashastra know
you as Chinnamasta, the one with cleft-head. When the skull of a person is
cleft open due to severe penance, tapa, you are awakened ( in him) from
deep slumber and sport without any contact with either the body or the
senses as you are the energy outside of the body as well. 27.20

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-----------------------------------umsahasram
The poet is giving expression to his own experience. The taittiriya
sruti also makes a mention of the fact that the skull of a living yogi is cleft
open due to penance-vyapohya shirsha kapale. 27.20

.
utho tanvagy bhgukulavidhtry pitgir
tanjenacchinne irasi bhayalolki naline |
nyadhstejo bhma nijamayi yadakudramanagha
tadhustvmamba prathitacarite kttairasam 27.22
Oh, Mother! You being named as Chinnamasta might be due to the
reason that you placed your powerful effulgence in the terrified woman,
Renuka, the mother of the Bhrugu race, when her son Parashurama
chopped off her head at the behest of his father, (Renukas husband).
27.22
The poet mentions an alternative for the epithet Chinnamasta in this
verse. Here is an allusion to Parashuramas act of cutting off the head of his
mother Renuka, at the behest of his father, Jamadagni. When the pleased
father asked his son to get a favor from him, the son requested that his
mother be brought back to life! 27.22


369


-----------------------------------umsahasram


.

huta dhrjvljailacaule astradahane
tapasviny kya bhagavati yad'mba tvamavia |
tad tasy kahapragaladasja kttairasa
kabandhena prpto bhuvanavinuta ko'pi mahim 27.23
Mother! When you entered Renuka, who was punished for no fault
of hers, flaming, and her headless trunk attained an extra-ordinary
greatness for which reason she is being adored by all even to this day.
27.23

.
nidhestvatto htv bhagavati na lajje bhuvi sjan
rasakorvstvadamalayaassaurabhajua |
npodyntsnotkaramapaharan bhaktinaana
27.24
Mother! I am ashamed not in the least to say that I have received
from You the most sweet and effective speech and employed the same in
Your service i.e., to glorify thy spotless fame in my poetic composition. My
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-----------------------------------umsahasram
act is like that of a kings servant collecting flowers from the kings garden
and offering the same in respect, to the king. 27.24

.
dadhnssantoa manasi sukavnmatitar
dadn pratyagra vibudhasadase bhvamalaghum |
kulnmutsha sapadi vidadhnivavadhpar obhant jagati ikhariyo gaapate 27.25 675
Glory to this poetic composition, set to shikharini meter, composed
by the poet Ganapati! This composition can please the minds of the poets,
rejuvenate the minds of the learned and engross the groups of people
devoted to Shivas spouse. 27.25

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-----------------------------------umsahasram

- avia stabaka - 28th Stabaka

- reukdivaranam - Praise of Goddess Renuka

- vasantatilakvttam - Vasantatilaka meter

.
antarvalakaparidhibhramamdadhno
vaktrasya pratuhinadyutimaalasya |
hsa karotu bhavat parama pramoda
uddhntapakajada pramathevarasya 28.1
In this section Goddess Renuka and deities of few other holy places
are set forth.
May the lovely smile of the spouse of Shiva, make you most happy.
The bright smile is like the halo round the lovely full-moon face of the
Devi. 28.1

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-----------------------------------umsahasram
.
sammohanni tuhinukaldharasya
sajvanni sarasruhasyakasya |
sandpanni vinateu janeu akte
saharani mama santu ivsmitni 28.2
Devis smile captivates Lord Shiva; rejuvenates manmatha; enchants the
conscious power of the devotees. Let this smile make me happy always.
28.2




.

ppni me haratu kcana kttar
mt padmbujabhujiyavitrahar |
y bhaktalokavaradnavidhau vinidr
vsa kamaaludhunpuline karoti 28.3
May the Mother Chinnamasta, who makes her servitors happy
remove my sins. She is ever vigilant in blessing her devotees; she has made
her abode in kundalipura on the banks of the river kamandalu. This place
is in Tamilnadu. 28.3


373


-----------------------------------umsahasram



.

ahvatrajananvanirekavr
bhm dhunotu duritni gadhipasya |
y bhaktarakaavidhvatijgark
puye kamaaludhunpuline caksti 28.4
May Mother Renuka destroy the sins of Ganapati, the poet. She is the
mother of Parashurama, the sixth incarnation of Vishnu, who was terrific in
displaying her velour and who has her abode on the holy banks of the river
kamandalu. 28.4

.
chedya ced gataraj munirdidea
ciccheda cedbahuguastanaya savitrm |
dhya arramakhilaprabhuraakti
yadyvivea ca kath paramdbhuteyam 28.5

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-----------------------------------umsahasram
Is it not a wonder of wonders that the pious sage ordered the
beheading of his wife Renuka, her son cut off her head and her dead body
was enlivened by the divine power entering it? 28.5

.
putra priyastava ira sahas cakarta
ktt ca harabharit bhavat nanarta |
no tasya ppamapi no tava k'pi hni
no'sya h bhujabhuvmabhavadvipka 28.6
Mother, when thy dear son cut off your head you danced happily
over it. Neither did any sin accrue to him nor did you suffer any loss. But
lo, what wonder! This act caused the destruction of the haughty kshatriyas.
28.6
The whole thing appears to be incredible. 28.6




.

ambaiva s surabhirjunabhpatiry
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-----------------------------------umsahasram
vryjjahra sa ca bhrgava jahra |
tasy hate paraghasthitireva hetu
gandharvadaranakath ripukalpitaiva 28.7
The divine cow Surabhi which was forcibly taken away by
karthaveeryarjuna was none other than mother Renuka. Parashurama
brought her back to the Ashrama. Thus the real reason for killing her is her
stay in a strangers house. The story that she was done to death due to her
infatuation with the gandharva, whom she saw near the bathing pond is a
lie created by the enemies. 28.7
The poet is offering a modification to the puranic episode. 28.7





.

chinnni no kati arrabht irsi
tatpjyate jagati raiukameva ram |
ktt kalevaravat kati nbhayo na
ceto dhinoti surabhirmganbhireka 28.8
How many heads have not rolled so far? Only the head of Renuka is
considered worshipful. Navels of how many animals are not cut off? Only
the navel of the special deer kasturimruga is noted for its extra-ordinary
fragrance. 28.8
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-----------------------------------umsahasram
The deer mentioned here is available only in the Himalayan region.
Kasturi is also used as a medicine in Ayurveda. 28.8



.
pr vasanti iras rahite arre
llsarojati irastu kare'sya kttam |
tannighnametadakhila ca dhiyaiva dhr
payantu nandanagare tadida vicitram 28.9
Even the headless body lives! Hand of the body holds the head in the
most sportive manner! The wise know that the whole world is under the
control of this body! Come and see this wonder of wonders in the
kundalipura, naradanagara. 28.9
28.9

Devi is worshipped in the above mentioned form in Kundalipura.

-


.
prevar vidhipure lasata purre377


-----------------------------------umsahasram
ragkarotu aragatimambik me |
labdha nipya yaduroruhakumbhadugdha
sambandhamrtirabhavatkavicakravart 28.10
Let the beloved Spouse of purari residing in Brahmapuri accept my
total submission at her feet. It is a well-known fact that by suckling at her
breast saint Sambanda murthi turned into a master poet. 28.10
Here is an allusion to the great Shivacharya, Tirugnana sambandar,
who was a saint, a scholar and an eminent poet as well. He is said to have
derived his poetic skill from the Devi. Brahmapuri is a place in
cholamandala, Tamilnadu, the birth place of Tirugnana sambandar.
28.10

.
aprpya lokaracanvanaptaneu
yasystrayo'pi puru karukakam |
naiveate kimapi s jagadekamt
bhadr par praktirastvaghanin na 28.11
Without the grace of whom the triumvirate viz., Brahma, Vishnu and
Maheshwara cannot engage themselves in their cosmic activities; She is the
primordial power behind every activity, the most auspicious deity, who
erases all sins. 28.11

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-----------------------------------umsahasram
Here the deity in the place called papanasham is referred to. 28.11



.
rk prabodhaaino hdayodayasya
nauk vipajjalanidhau patat jannm |
vedadhvajasya lalit triruci patk
kcinmamstu araa ivamlak 28.12
May the Goddess, who is the full moon of the knowledge arising
from the heart; boat that helps those who are entangled in troubled waters;
lofty banner of vedagirisha, of three hues, viz., the three gunas provide us
refuge. 28.12
The three gunas are sattva, rajas and tamas. 28.12

.

maulau mahendrasudassumanonikyasaobhite sadasi mnya ivbhijta |
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-----------------------------------umsahasram
reuca yaccaraabhrlabhate'grapha
trya s bhavatu bhtapatervadhrna 28.13
Dust of the Devi is held in high reverence by placing the same on
the heads by both gods and the wise. May the spouse of Bhutapati, Shiva,
revered by all, protect us. 28.13



.
ambvoti parito'pyayamandhakro
ntmnameva mama ki tu kula ca deam |
ghra madyahdayodayaparvatgre
rmnudetu tava pdamaykhaml 28.14
Mother! I feel, I am helpless. Darkness is engulfing me from all sides.
Not only I but my country and the entire human race is plunged in
darkness. Bless me so that a brilliant rayed sun rises from the mountain tip
of my heart in order to dispel the darkness. 28.14
The poet was a fierce patriot. He also participated in Indias freedom
struggle. He appealed to the divine to free the country from the foreign
forces. 28.14


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-----------------------------------umsahasram

kaa dhunotu mama parvataputriky

prtyagrapakaruhabndhavakntikntam |
ambhoruhsanamukhmaramauliratnajyotirvieitagua cararavindam 28.15
Let the lotus like feet of the daughter of the mountain remove my
sufferings. The feet which are glowing due to the stream of light from the
brilliant gems set in the crowns of Brahma and other array of gods, who
bow down to her. 28.15

.
jyijitni samare giria jigo
kmasya hasanivahasya nimantrani |
dhunvantu me vipadamadrikumriky
pdravindakaakakvaitni tni 28.16
Let the jingling sweet sound of the anklets of Parvati, similar to that
of the twangs of Manmathas bow strike terror at my difficulties. This jingle

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-----------------------------------umsahasram
had enthused Manmatha when he was engaged in a war against her Lord
Girisha. 28.16



.
ya sarvalokamathana mahia jigya
yasyaiva karma damana ca tadantakasya |
nrnarktibhto mahasastamaghri
majrandamadhura araa vrajmi 28.17
The foot of Parvati sounding sweet due to the jingling bells, was
powerful enough to crush Mahishasura, the tormentor of the three worlds.
By this act, the foot also defeated yama, the god of death. I take refuge in
the mighty foot of the man-woman form, which in essence is nothing but
pure effulgence. 28.17



.
panmahograviarinimagnameta
dna tvadyacaraa araa prapannam |
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-----------------------------------umsahasram
uddhartumamba karuparipracitte
vitteamitrakulanri tavaiva bhra 28.18
Mother Parvati! You are most compassionate. I am a helpless poor
man plunged in problems. I have surrendered to you completely. Hence it
is your responsibility to take me out of troubles. 28.18



.

lokdhirji patita vipadandhakpe
saruddhadimabhitastimiracchabhi |
mta samuddhara kpkalite mni
putra karea jagatmabhayakarea 28.19
Oh Empress of the Universe! Mother Mrudani! Take pity on me. I
have fallen into a well of deep distress. My eyes are blinded by dense
darkness. Take me out of this well by extending your helping hand that can
give protection to the entire world. 28.19



.

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-----------------------------------umsahasram
asya tvadyapadapakajakikarasya
durbhgyapkaviphalktapauruasya |
prevari pramathalokapaterupya
vkasva traavidhau nipue tvameva 28.20
Mother Parvati! I am a humble servitor at your lotus feet. Unlucky
that I am, all my efforts to save myself have come to a naught. Oh beloved
spouse of Shiva, take pity on me and think of some devise by which I can
be saved. None but you alone can save me. 28.20

.
mtyujayorumaiphatae niae
takakntibahulktagaaobhe |
mikyakakaalasatkaravrijte
jte kulcalapaterjahi ptaka na 28.21
Oh daughter of the mountain! You are seated on the precious gem
like seat of Lord Shivas thigh; thy cheeks are glowing more and more due
to the rays of the earrings falling on them; thy hands are glittering with the
gem studded bangles on the wrist. Mother slay my sin. 28.21



384


-----------------------------------umsahasram

.
ki te vapurjanani taptasuvaragaura
kmrimohini kimindukalvalakam |
pkrinlamaimecakakntyutho
bandhkapupakalikruci v smarmi 28.22
Oh, Mother! on which of your forms shall I set my mind? On Your
form of Gauri glittering like pure gold? Or on Saraswati form, cool and
bright like moonlight? Or on the Kali form glowing like the blue-gem? Or
on the Lakshmi form reddish like the red Bandhuka flower? 28.22
Though you are one, you appear differently and rewards of dhyana
of these forms are also different. 28.22

.
tva sundar npatijtijitastvamamb
dhmvat tvamajare bhuvanevar tvam |
kl tvamvari ukrbhakadhri tva
tr tvamritavipaddalansidhr 28.23
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-----------------------------------umsahasram
You are Tripurasundari, (also known as Srividya);
You are Chinnamasta, the mother of Parashurama;
You are ageless, you are Dhumra-varahi; You are Bhuvaneshwari;
You are also the Dakshina-kali; holding the parrot,
You become Tara, ever eager to destroy the distress of your devotees.
28.23





.
tva bhairav bhagavat bagalmukh tva
rm ca s kamalaknanacri tvam |
kailsavsinayanmtabhnurekhe
ko veda te janani janmavat vibht 28.24
You are goddess Bhairavi (also known as Tripurabhairavi). You are
Bagalamukhi; You are lakshmi, wandering in the lovely lotus grove; Oh the
bewitching beauty of the resident of kailasa mount! Who possibly can ever
know the wealth of your names and forms? 28.24
No one knows the infinite form of Devi is the suggestion. 28.24

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-----------------------------------umsahasram
.
dhunvantu sarvavipada suktapriy
dhunvantu ckhilasukhnyaghallasnm |
varjya bhrikarua purajittaruycitta vasantatilak kavibharturet 28.25 700
May these verses of the master poet, set to the beautiful vasantatilaka
meter, please Parvati of enormous compassion; Let the difficulties of the
noble and the happiness of the evil be removed. 28.25

sampta ca saptama atakam

End of Seventh Shataka

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-----------------------------------umsahasram
umsahasram
- aama atakam - Eight Shataka

- ekonatria stabaka - 29th Stabaka

- navavidhabhajanam - Nine-fold devotional sadhana
- madalekhvttam - Madaekha meter

.
yuy bhuvann cakuystripurre |
kurvantu pramada na prvaty smitale 29.1
In this chapter celebrated navavidha bhakti-the nine fold worship is
expounded.
May the gentle smile of Parvati, that which is the very essence of the
life of the universe, that which delights the eyes of Lord Shiva, give us
happiness. 29.1

.
ntyarghi nirartha netavyni dinni |
ambycaritni rotavynyanaghni 29.2
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-----------------------------------umsahasram
Waste not thy priceless days; listen to the holy deed of the Mother.
Time is fleeting. Half the life is spent in sleep, a quarter in growing
up. Very little is left for the quest of the Divine which is the purpose of life
given to man. He must make the utmost use of his days and cannot afford
to let any time pass in other activities. He should gather himself in
adoration of the Divine. 29.2
First step is to listen - sravanam.

.
udyoga kuru jihve sahartu duritni |
ptnyadrisuty krtyant caritni 29.3
Oh tongue! Exert yourself to erase the sins; laud the holy deeds of the
Daughter of the Mountain. 29.3
By constantly uttering words of her praise, celebrating her divine
deeds, vibrations of power and purity are released and they wipe out the
grooves of past sins, of movements made in ignorance. Speech gets
purified.
Second step is chanting - kirthanam. 29.3

.
rsaktirvinivry cint k'pi na kry |
nitya cetasi dhry dnn gatirry 29.4
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-----------------------------------umsahasram
Avoid attachment to wealth; do not worry; hold always in your mind
the Divine Mother, refuge of the utterly weak. 29.4
Attachment to material affluences keeps one immersed in worldly
pursuits; this bondage must be sundered. The mind must not be allowed to
be distracted or agitated; it must be kept carefree. Then is it possible to
always remember the Divine and keep the remembrances steady. Third
step is remembrance - smaranam. 29.4

.
jtu y gaditu y rotu y vasitu y |
drau y'ntaraaktistihtra smtire 29.5
The inner power that makes it possible to understand, to speak, to
hear, to breathe or to see, stay in that; that is remembrance. 29.5
There is a power of consciousness that enables the intelligence to
understand, the tongue to speak, the ears to hear, the lungs to in-breath
and out-breathe, the eyes to see. One must become aware of that and take
ones poise in it. This active awareness of the inner consciousness is
remembrance. 29.5

.
vibhrjnaatbha bibhra irasndum |
smartavya jagadambrpa v dhutappam 29.6

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-----------------------------------umsahasram
Meditate upon the resplendent form of the Devi, with her crest moon
as bright as the hundred suns, which removes sins. 29.6

Dhyana meditation is offered as an alternative to smarana

remembrance, mentioned in the previous verse. 29.6

.
ye sytparitapta pryacittamaghena |

rudrpadasev pryacittamamm 29.7

Of those whose mind is distressed due to sin, service of the feet of
Rudras spouse becomes repentance. 29.7
The feet are the reservoir of the saving power and when they are
cherished and served, there is an instant transmission which purifies and
transmutes the adorer. If his mind is agitated and suffers due to any wrong
action committed, this service effects the deliverance.
To serve the feet of the Divine Mother is padasevanam. 29.7

.
taddpta padayugma seve yatra bhavanti |
agulyo daa bhnorbhnn atakni 29.8
Hence I worship her radiant feet, whose ten toes are the tens and
thousands of rays of the sun. 29.8

391


-----------------------------------umsahasram


.
no cet kupyasi kicid yce vcamatte |
sev mtarurkurvia me kuru m v 29.9
Oh, Mother! you are beyond the ken of speech. Yet I ask you for a
small favour. Pray do not be angry with me. Whether you fulfill my wishes
or not, kindly keep me at your service for ever. 29.9

.
arvcararcpha pvarakm |
vadhyasthnamida sydugr duritnm 29.10
The very pedestal used for the worship of the feet of the Shivas
spouse becomes the axing stand for all the savage and aggressive sins.
29.10
When the Divine is worshipped with feeling and concentration, all is
charged with the vibrations of the Presence that manifests and accepts the
worship offered. Before this dynamic charge the karma of even the worst of
sins cannot stand. It is dissolved.
To worship the Divine Mother, archanam. 29.10

.

skandmbpadaphaspa cedbalamptam |
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-----------------------------------umsahasram
ekaika sumamahasvekaika kulia syt 29.11
Each and every flower placed at the feet the mother of Skanda, is a
potential thunderbolt that destroys the most heinous sins. 29.11

.

ambhojopamamaghri ambho paamahiy |

ahassahatimugr sahartu praamma 29.12
In the following seven verses salutations are offered.
In order that it destroys the most evil of the sins, we prostrate at the
lotus feet of the queen of shambhu. 29.12

.
ye klpadavea nlka praamanti |
nai kicidaakya nlka mama vkyam 29.13
Those who sincerely salute the feet of Kalidevi, are sure to succeed in
every venture, this is my promise. 29.13

.
vsaste'tra sampta paketo vraja dram |
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-----------------------------------umsahasram
kl akaranr kle'smin praamma 29.14
We are saluting Kali, the consort of Shiva. Therefore sin, you may go
away. Your stay here has ended. 29.14

Kali destroys all sins.

.

re tadavasth bhbhganaataste |
kmn kva nu pra kmrernama nrm 29.15
Oh Friend! Where is the end for the series of desires you possess?
You aimlessly roam all over. Take my advice. Bow down to the consort of
Shiva, the foe of kama. (to get freed from desires and to attain peace).
29.15

.
dhanyste tuhindre kany ye praamanti |
anynunnatarn manye vanyalulyn 29.16
Blessed are those who bow down to Devi Parvati. All others hold
their heads high in vain like buffaloes roaming in the wild. 29.16

.
394


-----------------------------------umsahasram
pdmbhojamumy prjssapraamanta |
ghanti riyamasmin rjant nijaakty 29.17
Bowing to the lotus feet of Uma, the wise draw the prosperity
glowing in the Lotus by their inherent power. 29.17
When the enlightened bow down in conscious submission to the
lotus like feet of Uma the Divine Mother, there is an effortless drawing of
the forces of prosperity and wealth from the feet. The interchange is
spontaneous and automatic. To bow to the Divine Mother is vandanam.
29.17

.
mandrdrisutghr dtrau sadau sta |
utkahai phalamdydanyasmnnatakahai 29.18
Both the wish yielding tree mandara and the feet of Devi are the
same in fulfilling wishes of the good. Only difference is that, one has to
look up in case of the tree, while in case of Devi, one has to look down. (To
serve the feet). 29.18

.
klasypi vijetu arvycaraasya |
eo'ha kavilokakmplo'smi bhujiya 29.19

395


-----------------------------------umsahasram
Servitor of the feet of Mother Sharvani which are victorious even
over death, I am the monarch of the world of poets! 29.19
The feet of the Divine Mother have the upper hand even over the allpowerful death. The poet says that by virtue of his service to these feet, he
has become pre-eminent among all poets. Such is the efficacy of the
Divines service. To do service to the Divine is dasyam. 29.19

.

rakte daraya rga rudrpadapadme |
ceta puyati obh srassravato'gre 29.20
Oh Mind! Show reddening love for the red lotus feet of Rudras
spouse. Strength glows in the presence of the strong. 29.19
The mind must turn readily and naturally as to a comrade, to the
lotus feet of the Divine Mother. In so doing the mind shares and glows in
the ruddy splendor of the beloved feet. Friendship grows between those
who have things in common. The feet have the ruddy splendor and the
mind the red flush of love. To have friendship with the Divine is sakhyam.
29.19

.

saodhygamajla sra pravadma |

skandmbpadabhaktirbhuktyai ctha vimuktyai 29.21

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-----------------------------------umsahasram
This, we say, is the essence from the plumbing of all agamas;
devotion to the feet of the Mother of Skanda results in both enjoyment and
release. 29.21
Vedas, Tantras, and the various philosophies may each speak of
different truths. But the truth common to all is the efficacy of complete
surrender, to the divine which is the crown of devotion. Such a surrender
does not merely effect a release from the rounds of birth and death; it also
ensures full enjoyment here and beyond. Unreserved self-giving wins both
liberation and fulfilment. Self-surrender to Divine is atmanivedanam.
29.21

.
vtsalya gatihnevyuya suktasya |
bhyobhi saha sakhya rhetuviha mukhyam 29.22
Being kind to the destitute enhances ones merit. Making friends
with a variety of people increases ones status by adding to his wealth and
fame. 29.22


.
lghya puyati kma prem svapramadym |
arvpadabhaktirnityya pramadya 29.23
No doubt that loving ones own wife increases ones happiness. But
devotion to Sharvani, makes the person happy for ever. 29.22
397


-----------------------------------umsahasram

.
ekaiva bahubhed bhinnatvdviaym |
ratykhy drutiranta s ste phalabhedn 29.24
Though one in essence, affection shown to different objects yields
different fruits. 29.24


.
hara kacana mturmatto bhaktibharea |
tanvannea vidhatt herambo madalekh 29.25 725
May these verses set to the meter madalekha composed by Ganapati,
who is intoxicated with his devotion to the Mother, please her. 29.25
Translation of ten verses of this stabaka are taken from the book,
Adoration of the Divine Mother, by MP Pandit.

398


-----------------------------------umsahasram

- tria stabaka - 30th Stabaka

- mnasapj - Sixteen steps for internal worship
- pramikvttam - Pramanika meter

Internal worship is established in this stabaka.

Sixteen steps of internal (manasika) worship of Devi such as Invoking
and Dhyaana are depicted in this 30th stabaka.

.
ktena s nisargato dhtena nityamnane |
sitena taailaj smitena a tanotu me 30.1
Daughter of snow mountain with natural smile ever shining on her
face may bless me with happiness. 30.1

.

pratikaa vinavarnaye visjya gocarn |

samarcayevar mano vivicya vivayinm 30.2
Oh Mind! Leave all objects seen through sensory organs that are
perishing every minute and worship Devi who is residing in the entire
universe, with proper understanding. 30.2
399


-----------------------------------umsahasram
First step of worship, dhyaana, is spoken of here. 30.2

.
viuddhadarpaena v vidhrite hd'mba me |
ayi prayaccha sannidhi nije vapuyagtmaje 30.3
Oh, Mother! grant me place in your own form while you reside in my
heart which is like a pure mirror. 30.3
Please grant me the vision of your form (as a reflection) residing in
my heart which is like a pure mirror. Second step of worship, invoking
(avahana) is talked about here. 30.3

.
purasya madhyamrita sita yadasti pakajam |
ajamlyamastu te surrcite tadsanam 30.4
Oh Mother worshipped by gods! May my lotus heart, situated in the
middle of my physical form, be your seat, the origin of the entire universe.
30.4
Third step of worship, offering seat is told here. 30.4

.
400


-----------------------------------umsahasram
akhaadhray dravannavenduekharapriye |
madyabhaktijvana dadhtu te'mba pdyatm 30.5
Oh Mother consort of Shiva! May the incessant flow of my devotion
be the water for washing your feet. 30.5
Fourth step of worship, offering water for washing feet (paadya) is
mentioned here.

.
vivsanaughamnasaprasdatoyamamba me |
samastarji hastayoranarghamarghyamastu te 30.6
Oh Mother empress of the entire universe! May the purity of my
mind, devoid of all worldly attachments be the offer of water to wash your
hands. 30.6
Fifth step of worship, water to hands (arghya) is cited here. 30.6

.
(
mahendrayonicintand bhavanbhavasya vallabhe |
mahraso rasastvay nipyat viuddhaye 30.7

401


-----------------------------------umsahasram
Oh beloved of Shiva, please consume maharasa (ambrosia) that is
formed by contemplating on the source of ambrosia (mahendrayoni) for
cleansing my physical form. 30.7
Acording to yogic faith, maha-rasa (ambrosia) would be formed in
indrayoni (source of ambrosia) which is stationed on the path of Sushumna
nadi when an aspirant contemplates on it. Here the poet aspires that Devi
would dwell within him after his physical form is cleansed by her while
accepting the offer of maharasa (ananda-rasa) obtained from his yogasiddhi. The sixth step of worship, offering a drink (paaniya) is suggested
here. 30.7

.
sahasrapatrapakajadravatsudhjalena s |
sahasrapatralocan pinkino'bhiicyate 30.8
May the amrita-rasa that flows from Sahasrara chakra (lotus of
thousand petals) be abhisheka-jala (ceremonial bath) to Shivas consort.
30.8
Seventh step of worship, abhisheka is told here. 30.8

.
mamrjita yadindriyai sukha sugtri pacabhi |
tadamba tubhyamarpita sudhkhyapacakyatm 30.9

402


-----------------------------------umsahasram
Oh Mother who has beautiful form! May the bliss (blissful
experience) obtained by my five sensory organs serve as your panchamrita
- abhisheka (anoint ing ) with five sweet ingredients. 30.9
Eighth step of worship, panchamrita snaana (anointing with five
sweet ingredients) is described here. 30.9

.

vasihagotrajanman dvijena nirmita ive |
ida arrameva me tavstu divyamaukam 30.10
Oh Shive! May this physical form made by a brahmin of Vasishta
gotra be your divine robe. 30.10
An Acharya of high order can prepare his physical form worthy of
being a divine robe of Devi when he prepares his inner form to be a worthy
place for Devis abode by the power of his Tapas. Ninth step of worship,
offer of clothing is voiced here. 30.10

.
vicitraskmatantubhnmameyamtmanik |
sukhaprabodhavigrahe makhopavtamastu te 30.11
Oh Mother with the image of bliss and knowledge (chidananda
sharire)! My (sushumna) nerve that has wonderful suttle string be your
sacred thread (yajnopavita). 30.11
403


-----------------------------------umsahasram
Tenth step of worship, offering sacred thread
(makhopavita/yajnopavita) is told here. 30.11

.
mahadvicinvato mama svakyatattvavittijam |
ida tu cittasaurabha ive tavstu candanam 30.12
Oh Shive! Consort of Lord Shiva! May this fragrance of my mind that
has got the knowledge as the result of contemplating on the highest Truth
be chandana (fragrant paste) to you. 30.12
The mind has become fragrant by enquiry into the highest Truth of
the world. Eleventh step of worship, offering gandha - chandana (fragrant
body paste) is cited here. 30.12

.
maheanrinivasam stath'yamucchvasam stad |
tavnia samarcako mamstu jvamruta 30.13
Oh consort of Mahesha! May the life force (vital energy) through my
breath constantly moving along with inhalation and exhalation be the offer
of flower to you. 30.13
Commentary - Prabha interprets samarchaka as flower. Twelfth
step of worship with flower is mentioned here. 30.13

404


-----------------------------------umsahasram

.
vipkaklapvakapradptapuyaguggulu |
suvsankyadhpabhd bhavatvaya mammba te 30.14
Oh, Mother! may this guggulu - virtuous fruit (as result ) of
perfoming fire ritual (best deeds) at appropriate time by me be the offer of
dhupa (fragrant fume) to you. 30.14
Thirteenth step of worship, offer of dhupa is spoken of here.
Guggulu, the fruit (result) of performance of yajna or virtuous deeds has
become the fragrant fume offered to goddess. 30.14

.
guhvatramaunin mayvari pradpit |
iya prabodhadpik pramodadyik'stu te 30.15
Oh Ishvari! May this light of knowledge ignited in me by the sage of
silence, Ramana Maharshi who is incarnate of Guha (Skanda), be the light
that pleases you. 30.15
Fourteenth step of worship, lighting of the lamp is referred to here.
30.15

.
405


-----------------------------------umsahasram
immayi priytpriy mahrasmahaktim |
nivedaymi bhujyatmiya tvay nirmaye 30.16
Oh, Mother! Who is unaffected by any ailment! I offer my ego, that is
the dearest of dear things, to you as food. 30.16
Devi is addressed as one who has no ailments because normally ego
which is offered here is believed to be afflicted with many impurities. But,
the epithet maharasa to ahankriti-ego suggests here that the poets ego is
pure that is merged with consciousness. 30.16
Fifteenth step of worship, offering food is cited here. 30.16

.

sarasvat sudhyate mano dadhti pgatm |
hdeva patramambike traya sametya te'rpyate 30.17
Oh Ambike! My speech, mind and heart are offered to you as three
ingredients of tambula - pan viz., smearing of sweetness on leaf, arecanut
and betal leaf. 30.17
Sixteenth step of worship, offer of tambula - pan is spoken of here.
30.17

.
vinlatoyadntare virjamnavigrah |
406


-----------------------------------umsahasram
nijvibhtirastu te taillat prakik 30.18
Manifestation of your true form as Lightning amidst the blue sky be
your nirajana showing of the light. 30.18
Here, the presence of Devi as lightning inside a human form is
suggested. Devi is praised as seated above six chakras. Offer of nirajana,
the seventeenth form of worship, is talked about here. 30.18

.

svaro'yamantarambike dvirephavatsvaram stad |
mambhimantrya dhsuma dadti devi te'ghraye 30.19
Oh Ambike! May this inner voice which is constantly hovering like a
bee around my intellect - flower which is sanctified with the power of
consciousness, be at your feet. 30.19
Worship of any devata starts with the avahana invoking and ends
with visarjana i.e., placing back at the original place, in the external image
worship. But, here the spiritual worship that takes place at all times is
described and the prayer ends with mantrapushpa by the mention of the
word abhimantrya after all the offerings are completed. 30.19

.
tavrcana nirantara yato vidhtumasmyaham |
na vivanthapatni te visarjana vidhyate 30.19
407


-----------------------------------umsahasram
Oh wife of Vishvanatha! it is not proper to do visarjana as part of the
worship because I want to worship you at all times. 30.19

.
viyoga indudhri na ceha vivanyike |
madamba so'tra rjate taillatikhntare 30.21
Oh, Mother! Empress of the universe! There will never be separation
from your husband, Shiva who is shining at the top of lightning (within
me). 30.19
Shiva is dwelling in the sky-like heart (hridayakasha). Devi, who is
invoked, is also there as lightning. Hence there is no separation between
the couple. 30.19

.
ida arramekaka vibhvya navyamandiram |
vihramatra sevar bhavni kartumarhasi 30.22
Oh Bhavani, enjoy along with your husband, Ishwara by taking this
form of mine as your new abode. 30.22
Seshvara with Ishvara is said here because Shivas place is the
heart and the chief abode of Devi is sahasrara. 30.22

408


-----------------------------------umsahasram

.
jaevivlaseviva prayojana na nidray |
vihartumeva ycyase hdasadmarji me 30.23
Oh, Mother! Queen of Ishvaras abode! There is no use of sleeping
within people who are not conscious of your presence. I plead you to be
(always) active within me. 30.23



.
aya tavgrima suta rito manuyavigraham |
tanjavemasauhava mni paya kdam 30.24
Oh, Mother! Your elder son (Ganesha) is in front of you taking
human form. Look at how good is your sons (mine) form (with
enlightened soul). 30.24

gaeiturmahkaverasau pramikval |
manombuje mahevarprapjaneu abdyatm 30.25 750
May these verses composed in Pramanika meter by the great poet
Ganesha (Vasishta Ganapati Muni) resonate in the minds of worshippers
during their worship of Maheshvari. 30.25
409


-----------------------------------umsahasram

410


-----------------------------------umsahasram

- ekatria stabaka - 31st Stabaka

- nmavaibhavam - greatness of chanting names of Devi
- upajtivttam - Upajati meter



.
darasmitarkapa suparvasrotasvin parvatajsyajt |
paka mama klayatdaea
sasramagne hdaye vilagnam 31.1
Here the Mahima, the greatness of Devi has been described.
May the radiant smile of goddess Parvati, the divine river Ganges,
wash off all our sins from our hearts, engrossed in this world of rounds of
births and deaths. 31.1





411


-----------------------------------umsahasram
.
harahsena sama militv
pitreva putro gurueva iya |
vibhrjamno mama a karotu
hskura kesarivhany 31.2
As a father and a son, a teacher and student laugh together, may the
smile of Durga, mounted on the lion, with the loud laughter of Lord Shiva,
bring happiness to me. 31.2
It is well known that Lord Shivas laughter is frightful and smile of
Devi is beautiful. The comparisons of father and son, teacher and disciple
indicate the pacification of Shivas fierce laughter. 31.2

.
namaivyai bhaata dvipdo
yumkamagry dhia dadhatyai |
dhracakreiturambikyai
brahmacakrasya vidhyikyai 31.3
Oh human beings! Praise Goddess Uma, who has fashioned this
universe, the mother of Lord Ganesha who is stationed in the
412


-----------------------------------umsahasram
adharachakra, who possesses pre-eminent wisdom, with the words of

salutations. Otherwise what is the difference between animals and human

beings? 31.3
There are six levels of energy concentration in every human being,
starting from Muladhara to Agna chakra. Muladhara is the base energy
level and it has to be elevated till Agna chakra. 31.3



.
nadanti gvo'pi viiaklevambeti yo nhvayate sa ki n |
lakya puna pravadastu sarva
sarvasya cntarhi par'sti akti 31.4
At the time of milking, even the cows make the sound Amba; is he a
human being who does not call her as mother, though he has received
special grace from her? 31.4
A human being is more intelligent and better equipped than animals.
Devi is present in all the living beings in the form of internal energy in
them. Hence it is the prerogative of the humans to realize their inner
essence and call her as mother. 31.4

413


-----------------------------------umsahasram

.
tmanyutnyatra vidhya lakya
t aktimdymakhileu suptm |
yvatprabodha muhurhvayasva
prabudhyate s yadi kinnvasdhyam 31.5
(Oh humans), You concentrate on Her, who is present in you and in
all the things other than you, in the form of latent energy (asleep). You
awaken her (make her active), by constant meditation. When she becomes
active nothing is impossible. You can achieve everything. 31.5



.
ye nma nti param vahanto
nmni tcalaputriky |
sakrtayanto vijane vasanti
jayantattdapi te jayanti 31.6
Those who sing the glories of Parvati living in secluded places,
peaceful in their disposition, are better than Lord Indra, the king of Gods.
31.6
414


-----------------------------------umsahasram
The people who meditate on the names of Parvati are lucky, and they
lead a meaningful life. 31.6

.
nmni sakrtayat jann
kruyavaty karivaktramtu |
punarjanany jahare nivsdysavatt bhavatti mithy 31.7
Those who sing the names of the compassionate Mother are kept
away from the difficult process of rebirth and are liberated. 31.7



.

ppaissamanttsamabhidruto'pi
vivasya te vikramamasmi dhra |
na cedrasaje bhavat bravti
415


-----------------------------------umsahasram
nmni tubhto hato'ham 31.8
Oh Tongue! Who knows the tastes well, Trusting your valiance I
remain bold. If you are not pronouncing the holy names of the wife of
Shiva, I feel wretched. 31.8
Having confidence in the strength of my tongue, I can destroy all
my sins by pronouncing the Devi namas. 31.8

.
dehti sampallavadarpitn
dvreu ghoa kurue parem |
bhavni bhadre bhuvanmba durge
phti nyti kimamba jihve 31.9
Oh Tongue! You go to the doors of rich people, who are proud of
their wealth and you literally beg them in a loud voice. Why do you not
repeat the words like Bhavani, Lokamata, sarvamangala, Durga, please
protect me? 31.9
Here approaching the people who are haughty of their little wealth
and begging to them is condemned and praying Devi is praised. 31.9

416


-----------------------------------umsahasram



.

vkyni vaktu yadi te rasaje
rasojjvalni vyasana garya |
ki v namontni sudh kiranti
nmni no santi kumramtu 31.10
Oh Tongue! Well versed in tasting, if you are deeply interested in
reading the long verses describing Sringara and other rasas, cant you
spell out the names of the mother of Lord Subrahmanya, spreading the
heavenly nectar? 31.10




.

yad gyate ailasutbhidhna

tadeva bodhya sukta pradhnam |
ajnilokasya kte bhaanti
yajdipuyni pari vij 31.11

417


-----------------------------------umsahasram
It should be known that uttering Devis names is highly sacred. Only
the ignorant think that performing sacrifices and other sacred acts are
means of attaining purity. 31.11
Here it is made clear that meditating on Devis names is more sacred
than performing sacrifices. 31.11




.
smn prayuktena jagadvae syt
nmn sadoktena jagadvinetr |
vedobhaya samyagida kt yo
bhave bhaya tasya kuto'pi na syt 31.12
We can win over the whole world by good and pleasing words. It is
possible to control the people by samopaya i.e. negotiation. By continuous
meditation on Devis names, one can take control of the three worlds. That
lucky person has no fear from anything. 31.12

.
418


-----------------------------------umsahasram
sakrtanttuyati arvayo
tu tvabha na dadti nai |
ima tvavijya jagatyupya
brajantyapya bahudh manuy 31.13
Shivas wife Parvati is pleased by meditating on her names. It is not
that she will not fulfill our wishes. Those who do not know this simple fact
have to face dangers in many ways. 31.13

.
bhe bhujagbharaapriyy
nmni kmnitarn vihya |
api prapactigaghoraktya
karotu ki m taraerapatyam 31.14
I chant the names of Devi, the wife of Shiva, by keeping away all the
other wishes. Is it possible for Lord Yama, the son of Sun, to harm me?
31.14

Yama is the Lord of death in Hindu scriptures. Even death pales into

insignificance before the holy names of Devi. 31.14

419


-----------------------------------umsahasram


.
yajena dnai kahinavratairv
siddhi ya icchetsa grahtumicchet |
mtu ayno'katale aka
mahevar krtayatastu siddhi 31.15
One who wants to attain spiritual success by performing sacrifices,
by being charitable, by observing religious austerities is like wishing for the
moon lying on the lap of ones mother. The easy way to attain the Mother
is to meditate on her names than following difficult means like performing
sacrifices. 31.15




.
rahasyatantri vivicya dra
vyja vimucya pravadmi sram |
nmaiva kmripurandhriky
siddhernidna na makho na dnam 31.16

420


-----------------------------------umsahasram
Keeping away the techniques which are difficult to be understood,
having abandoned the falsehood, I am telling you the essence. Do you
know what it is? It is the chanting of the names of Parvati, wife of the
enemy of Manmatha, i.e. Shiva. It is the prime means to attain all the four
purusharthas, values of human life and not sacrifice charity or anything
else. 31.16



.
pyamanmadhura bhaanti
ye nma rmdharapnalol |
kmrirmhvayagnalol
kavvar kjikamlapanti 31.17
The poets say that even though the nectar is sweet, it is not as sweet
as the lips of a beautiful lady. Those who are fond of chanting the names of
Devi, say that even the nectar is tasteless like sour gruel. 31.17

.
sudhghaa ko'pyadharo vadhn
421


-----------------------------------umsahasram
kavissudhtoyadharo'bhidheya |
aya sudhvcivitnaml
nmaprado nagakanyaky 31.18
The lips of the ladies are like the pots of heavenly nectar. The poet
describes the clouds, which give nectar like water. The sound of the
chanting of the names of Devi is like an ocean spreading nectar by its
waves. Chanting and meditating on Devis names is the greatest pious act
one can perform on this earth, says the author. 31.18

surlaye bhtitar sudhaik

sudh par vci mahkavnm |
bimbdhare kajad sudh'ny
sudhetar nmani lokamtu 31.19
Nectar is considered superior in the heaven. Other nectar resides in
the words of great poets. Another kind of nectar shines in the lips of
beautiful women. The nectar contained in the chanting of Devis names is
completely different from all these because it can secure the release from
the bondage of births and deaths. 31.19

422


-----------------------------------umsahasram


.
mdhuryambhtyadhare vadhn
cakorabandho akale prasda |
trisrotaso vrii pvanatva
traya ca nmni tripurmbiky 31.20
Sweetness resides in the lips of young women. Splendor of the moon
phases is pleasing. Purity resides in the river Ganges. However all the three
are present in the names of Devi. 31.20





.

y mdhur premabharea dae
jgarti kntvaradantacele |
s dyate bhaktibharea gte
dhardhardhasutbhidhne 31.21
The sweet taste that a person enjoys by kissing a loving woman can
also be enjoyed by a devotee chanting the names of Parvati, the daughter of
King of mountains. 31.21

423


-----------------------------------umsahasram

.
yatte jagallampaake'pi varstanme'mta nma nagtmajy |
llmayo yo mama ta bravi
sudhmaya strdaanacchada tvam 31.22
Those who are attached to this world, find the names of Devi just
letters, however they are nectar to me. Some think that the saliva in the
mouth is rasa, however to me; letters of the names of Devi are rasa. So we
stand opposite in comprehending the real rasa. 31.22

.

uccrayoccitaptakni
nmni jihve bhuvanasya mtu |
tad vadmo madhuctarambhrmdharste rucaye yadi syu 31.23
424


-----------------------------------umsahasram
Oh Tongue! Throw away all the sins and chant her names. She is the
Mother of the universe. The purported sweet things like mango, banana,
honey, lips of a beautiful woman etc., will become tasteless if you start
singing and chanting Devis names. 31.23
The worldly tastes are tasteless when compared to Devis names.
31.23

.
kepamikoradhika vidhatte
pyadonabhito'bhidhatte |
kntdharrabdhadurantavda
kapardikntvaranmanda 31.24
All types of nectar mentioned so far are beset with some or the other
fault. Only the nectar of Devis names excels. 31.24

.
vivsahnai sutarmabodhya
425


-----------------------------------umsahasram
nmnubhva nagakanyaky |
jayantu siddhairapi gyamna
gyantya et upajtayo na 31.25 775
Those who have no trust in Her names are really unable to
understand the power of chanting, which is praised even by Siddhas and
other heavenly beings. May these prayers set to Upajati meter be
victorious. 31.25

426


-----------------------------------umsahasram

dvtria stabaka - 32nd Stabaka

- bhaktiryogaca - Approach of the yogi and bhakta, a devotee
- rygtivttam - Aryaagiti meter



.

vidadhtu sampada me
sakalajagannthanayanahrizyotsna |
to'ndhakrahr
hsaa kacidakarahito mtu 32.1
In this stabaka, the chief difference between the approach of the yogi
and that of a bhakta, a devotee, is set forth. Types of havana (fire
ceremonies), sacrifices are also found mentioned. 32.1
Let the smile-moon of the Mother bestow plenty and prosperity on
me, the devotee, whose spotless bright light captivates the eyes of Lord
Shiva, which is both cool and is efficient in removing darkness. 32.1


427


-----------------------------------umsahasram

.
karurasrdrahday
hdayntaraniryadacchavcismer |
pramathevarapriyatam
pdapreyasya bhavatu kalyaya 32.2
Let the compassionate one, the beloved spouse of Shiva; with a
bewitching bright smile take care of her servant, myself as poet, and as
devotee. 32.2

kraakryavibhedd
rpadvitaya tavmba yadiproktam |
tatraika bhartumida
vihartumanyattu bhutabharturlalane 32.3
Oh Shive! You have two forms due to the division in cause and effect,
so say the wise. One is for bearing this world, the other for your own sport
(karana). 32.2
428


-----------------------------------umsahasram




.
rotu stotraviea
bhaktaviea ca boddhumayamdgiti |
dtu ca vchitrtha
tava mtacandralokarpa bhavati 32.4
Thy form perceptible suffices to do the following. It listens to the
devotional lyrics sung by the devout, it knows the truth about the
worshippers, and it blesses the devout by giving them what they wish for.
32.4

Chandrarupa is karyarupa different from the karanarupa or subtle

form. It is also referred to as charurupa, beautiful form. 32.4



.
kakioranyyt
kraarpa tavmba yog dhatte |
otukioranyyd
429


-----------------------------------umsahasram
bhakta paripsi kryarpea tvam 32.5
Following the example of the baby monkey, Oh, Mother! The yogin
holds to thy causal form; following that of the baby cat, thou protect the
devotee with embodied form. 32.5
In the first case self-effort, is the rule; in the other, reliance on the
Grace. 32.5

.
dhadhra na cettvaccyavate yog maheanayanajyotsne |
nya mameti bhvastava yadi sadya savitri bhakta tyajasi 32.6
Oh Mother, Moonlight of Maheshas eyes! You will not give up a
yogi who surrenders to You. One who relies only on his self-effort easily
slips from his sadhana. 32.6



430


-----------------------------------umsahasram
.
ithiladhtiryog syd
bhyairviayairnitntamko ya |
svyamatirlupyati te
bhakte'hantprasrakalue mta 32.7
Oh, Mother! A yogi lured by outward pleasures, becomes unsteady.
He is sullied by egoism (ahanta). You will not carry such a sadhaka.
32.7



.
shaktirna bhakti
sabhyaviay dhtirna sarvevari te |
avijnantvetad
bhakto yog ca naiva siddhau sytm 32.8
Oh Empress of the world! Complete devotion cannot co-exist with
egoism. A mind attracted by worldly matters cannot be devoted. Both the
devotee and the yogi, who do not understand this, will not be able to reach
the goal. 32.8

431


-----------------------------------umsahasram


.

vyaktitvdapi yasya
priya tvadya savitri pdmbhojam |
so'dbhutaaktirbhakto
bhagavati ki ki karoti nsmin jagati 32.9
He is a super spirit for whom service at Your feet is dearer than his
egoism. What will he not achieve in this world? 32.9

.
vyaktitvalobhavivae
siddha kmo'pi bhavati samavacchinna |
prpto'pi salilari
salilni ghaa kiyanti saghyt 32.10
Though a person (sadhaka) realizes his desires, the realization is
bound to be limited due to the limitation of the aspiration itself. How much
water can a small pot hold even when it is taken to the ocean, a mighty
source of water? 32.10

432


-----------------------------------umsahasram
A sadhaka with his limited capacity or ego-tainted personality will
not be in a position to receive the immeasurable grace of the Supreme. One
needs to imagine great accomplishment of something immense magnitude.
32.10

.
jvanneva naro ya
syujya te prayti ambho pramade |
sarve kmstasya
praynti vaamu vtavividhabhrnte 32.11
Oh Beloved of Shambhu! Anyone who attains You even as he is alive,
he, becomes a siddha (one whose desires are fulfilled), because his illusion
would have vanished. 32.11
Characteristic features of the jivanmukta are described in the above
verse. The same is found in the celebrated Bhagavadgita 2nd chapter.

Tadvatkama yam pravishanti sarve

Sa shanti- mapnoti na kamakami. (verse 70). 32.11

433


-----------------------------------umsahasram
.
vyaktitva tubhyamida
manay me pradattamadhikriy |
bahuklabhogabalato
vivadati deho madamba ki karavi 32.12
Mother! I have willfully surrendered my inner-personality to You.
But the body refuses to follow the will. May be because, the body which is
made of the five elements is used to a certain type of comfort and
enjoyment. Therefore is not in tune with the will (I am helpless). 32.12


-
.
sthlena varma saha
skm kalaha matirna kartu akt |
sutar balavati mtarbald gha svaya tvamasmtsvyam 32.13
Mother! It is a fact that the subtle cannot pick a quarrel with the
gross. You are the most powerful. Why dont you intervene and take away
that which belongs to you even if it requires applying force? 32.13

434


-----------------------------------umsahasram
Only by Your grace any one can overcome doubts and despairs. I
have surrendered. Take me to Your fold says the poet. 32.13
-

.

sarve hdi yasmttvamasi prtmikmba hetostasmt |
akhilapryrdhanamrdhananirvieamagaputri tava 32.14
Oh Daughter of the Mountain, Parvati! You are found in every living
entity (person) as prana. Hence it goes without saying that serving any
living being (prani) amounts to adoring You! 32.14

Janaseva is janardana seva - Serving the people is serving the god.

32.14

.
juhvati ke'pi knau
tasmtprptistaveti sampayanta |
435


-----------------------------------umsahasram
apare priu juhvati
sktprtmik'si tevantariti 32.15
Some people offer oblations to the fire god (Agni) with a thought that
it ultimately reaches you; others worship the living beings with a certainty
that you are present in them as prana. 32.15
The first form of worship is known as Agnihotra. The second one is
known as pranagnihotra. 32.15

.

privapi ya pra
bhtdimandimtmani sthitamanagham |
satatamupste yog
tasmin homena te'mba tptissulabh 32.16
It is easy for a yogi, Oh, Mother! To propitiate you, if he worships the
causeless, Super Spirit, the root cause of the world, found as prana in the
living beings. 32.16

436


-----------------------------------umsahasram

.
tmani yo'mba rehe
pre prn juhoti daharbhimukha |
tvadrpe hatappe
tena jita sakalamacittrme 32.17
Mother, you move about freely in the chitta (mind) of Lord Iswara, as
though it is your pleasure-grove. He who offers in his own self, which is of
pure nature as Yourself, his prana as oblation, he is bound to get
everything. Victory to that great soul! 32.17

-
.
upasahtamakhilebhyo
viayebhyo nirnimeamantakam |
hdi dhapadena cakustvadrpe hyate madamba pre 32.18
Mother! A yogi, who has withdrawn completely from all objects (of
pleasure and pain), whose steady eyes are turned inward, who is
437


-----------------------------------umsahasram
established himself fully and firmly in the heart, he is said to be offering
oblation to prana, which is of your nature. 32.18
This is what is known as the pranagnihotra of the daharanishtha.
32.18



.
antassvara nigha
rehaprasya devi tava bhgasya |
vadiva praavkhya
ravaa tatraiva bhavati jagadamba hutam 32.19
Mother! Prana is considered pure and sublime because it happens to
be an aspect of Yours. Its most hidden and subtle sound is Pranava, which
the ear hears always. In this hidden Pranava, everything is offered.
32.19
The entire perceptible world is permeated by sound. Pranava is the
root of all sounds. This is known as pranodgita upasana found mentioned
in the Upanishads. 32.19



438


-----------------------------------umsahasram
.

sarve mantr
stotr ceacittanthe praktau |
gha sad svaranty
pranty tvayi juhoti maun vcam 32.20
Oh the Mistress of Lord Ishwara! The silent yogi offers all his power
of speech to you, who is at the root of all mantras, all stotras expressing the
sounds therein and enlivening them. 32.20
This is known as mantrodgita. 32.20



.
dehe skhalati manacet
viayeu huta dadhti viaytmatvam |
vtta yadi dehd
skmy tvayi huta tvadkti bhavati 32.21
If the mind dissolves in the body i.e., objects, it assumes the form of
the object. Moving away from the body if it dissolves in you, the subtle
cause, obviously it assumes thy form. 32.21
439


-----------------------------------umsahasram

.
tvagrasanaghrnmanubht praaktistkurva |
ka nrpayate bhoga
bhagavati te sarvalokaprthivavanite 32.22
Oh the Lady of the Lord of the Universe! If all the enjoyment one gets
through the sense organs like skin, tongue, nose etc., is subjugated to the
pranashakti, what supreme bliss will it not bring to him? 32.22
The Yogi offers all his experiences and the enjoyments at the altar of
the Supreme and feels blessed. 32.22




.
gacchan kurvan visjan
ramamcmba sakalalokdhe |
ya keval kriymapi
440


-----------------------------------umsahasram
cintayate tena nityayaja kriyate 32.23
Oh, Mother! you are the Empress of the universe. He who does all his
routine activities like going, getting, excreting while always meditating on
only one thing i.e., the immovable Supreme, he is a yogi par excellence, a
nityayogi. 32.23
His whole life is a sacrifice, a yagna. 32.23

.
sarvemagnn
prgnistava vibhtirukta reha |
tasminhuta tu suhuta
dravyi dhiya kriyca mantra praava 32.24
Of all the Agnis, pranagni, is the best as it is thy aspect. What is
offered in it is a true offering. The offering material is the intellect and
actions. Pranava is the mantra that is recited from inside. 32.24




441


-----------------------------------umsahasram

.
rygtnmayamadharktamadhusudhdhimdhuryarasa |
vargo gaapativadannnikrnto bhavatu arvasuda prtyai 32.25 800
May these verses set to the arya meter, which have put to shame the
sweetness of the sweet things in the world like, honey, nectar and others,
composed by Ganapati, please the beloved of Sharva. 32.25

sampta ca aama atakam

End of Eighth Shataka

442


-----------------------------------umsahasram
umsahasram
- navama atakam - Ninth Shataka

- trayastria stabaka - 33rd Stabaka

- japo yogo'rpaa ca - Mantrayoga and offering of japa and
yoga
- vaasthavttam - Vamshastha meter

.

sudh kiranto'khilatpahri
tamo haranta paalena rocim |
riya dianto dii diyasakay
jayanti tdrisutsmitkur 33.1
In this section the different forms of the Devi due to different
mantras, the japa resulting in mantrayoga and the offering of japa and
yoga, all these are set forth. 33.1

443


-----------------------------------umsahasram
Showering the cool and pleasant nectar, dispelling darkness by their
glitter, giving away the undiminishing wealth to all, victorious are the
smile sprouts of the daughter of the Himalayas. 33.1

-
.
kpkakastava kena v''pyate
maheauddhntapurandhri karma |
nirantara mantrajapena v materviodhanenota manorpaena v 33.2
Oh the Queen of Mahesha! By doing what a person deserves thy
compassionate look? It is by incessant mantrajapa or by deep enquiry or by
total surrender. 33.2

.

viodhanddevi mate praghyase
manorpaeneavadhu prasdasi |
japena mantrasya ubhasya vardhase
444


-----------------------------------umsahasram
jagattraydhtri kalebarntare 33.3
Oh the Wife of Isha! You bear out the entire Universe. You are firmly
grasped by the deliberation of thought because you are knowledge
yourself; you are pleased by the surrender of mind; by mantrajapa you are
nurtured within the yogis person. 33.3
By a process of deliberation, isolation, and elimination of wrong
thoughts, a process of purification is worked out and gradually the right
understanding, right thinking gets firm ground. And in this true thought
the Divine Consciousness reveals itself and it can be grasped well. 33.3



.
manapratpasya bhavatyasaaya
pravardhana vaidikamantracintanam |
praasyate pramahapradpane
daynvite tntrikamantrasevit 33.4
Oh Compassionate One! It is a well-known fact that deliberation on
the Vedic mantras like Gayatri results in the increase of the powers of the
mind; resort to the Tantric mantras excells in energizing the life force.
33.4

445


-----------------------------------umsahasram
Tantric mantras like Hrinkara, possess the seed letters, bijaksharas.
The sound of these mantras purifies the prananadi, which eventually leads
to increasing the luster of life. 33.4

.

tavmbike tntrikamantramuttama
stavtiga ya kanakgi sevate |
vicitrayantrdiva vaidyuta mahastato viniryad bhuvana vighate 33.5
Oh Mother of Golden Hue! From the body of a yogi, who does the
japa of tantra mantra, a brilliant light emerges like a powerful streak of
lightning emerging from a mechanical devise. 33.5




.
na tasya ceto viktervae bhavenna tasya dirviayairvikyate |
na tasya rogairapakyate vapu
446


-----------------------------------umsahasram
savitri yaste bhajate mahmanum 33.6
Mother! Mind of the yogi who meditates and does the japa of thy
great mantra will not be sullied. His intellect remains firm un-attracted by
the objects of pleasure. His body will not be affected by deceases. 33.6
What is that great mantra which confers extra-ordinary benefits on
the japaka? The answer is given in the next verse. 33.6


-
.
smaranti my gagangnintibhi
sahcchabhs sahitbhirambike |
tath rasaj druhignintibhirbhaanti dogdhr tu khaahabindubhi 33.7
Mother! The experts in Tantra refer to Maya, by the mantra Hrim; the
Rasagna is indicated by the mantra krim; dhenu bija is indicated by the
letter hum. 33.7
-



447


-----------------------------------umsahasram
.
abhayatdy bhuvanevar budhairanantar mtaragdi klik |
pracaaca parikrtit par
trayo'pyam te manavo mahphal 33.8
Mother! The primordial Maya (indicated by Hrinkara) is refered to as
Bhuvaneshwari by the wise. rasagna (indicated by Krinkara) is celebrated
as prachanda-Chandi. All the three mantras yield extraordinary benefits.
33.8




.
updhibhta uci nbhasa rajo
dadhti skd bhuvanevarpadam |
tadray vypakaaktiradbhut
manasvin kcana klikerit 33.9
Minute particles of the pure space form the material cause of the
universe hence celebrated as Bhuvaneshwari; with the wonderful
permeating power therein is called kalika, the indescribable woman of
great self-respect. 33.9
448


-----------------------------------umsahasram




.
amartyasmrjyabhta pravartik
vilalokatrayaraganartik |
parkrammadhinyikocyate
pracaacati kal savitri te 33.10
Mother! One of your aspects, Indrani, is the promulgator and the
protector of the heavenly empire of the Lord, also called as
prachandachandi, the immaculate actress, for whom all the three worlds
form the grand stage for her dance; she is also the leader of innumerable
acts of velour in this universe. 33.10

.
smaranmanu roditi bhaktimstava
praghya pda muniramba lambate |
phala cirya prathama sampnuyt
paro maranda pada eva vindati 33.11
449


-----------------------------------umsahasram
Mother! The devotee does the japa of the mantra and weeps(to seek
your favor); The sage supports himself holding on to thy feet; In the first
case attaining the fruit might be delayed, but the sage gets supreme bliss,
the fruit of holding on to thy feet, at once. 33.11

.
pada tavnviamanekad mud
hdantare spamivedamambike |
palyate'dho'hamanantara uc
partpare rodimi mantraabdata 33.12
Mother Supreme! I had a fleeting touch of thy feet, which was
searched for in my heart with great joy (had no chance to grasp them),
which made the ego run away, but the next moment, I wept doing the
mantra japa. 33.12
By the above submission, it is clear that the poet was alternately
doing atmanistha and mantrayoga. 33.12


450


-----------------------------------umsahasram
.
bhaanti santo marut savitri te
mahmanu tvatpadabhskartapam |
tato hi mltsvara ea nirgatastapatyaghaugha jarayanmahomaya 33.13
Oh Indrani, the Mother of the Maruts (group of gods mentioned in
the Vedas)! The wise say that the great mantra of yours is the brightness of
thy feet because the bright sound that emanates from thy feet burns down
all the sins. 33.13

.
savitri skccaraasya te prabh
e |
muhurmuhusso'hamaje dhtodyama
path mahar ramao babha yam 33.14
Oh, Mother! The Self-born! Since the brightness of thy feet is
considered the sound of great mantra, I have followed this path of
mantrajapa that leads to the root of the mantra (thy feet). This is the path
shown to me by the great sage Ramana as well. 33.14
451


-----------------------------------umsahasram

.

ahampadrtho yadi cillat tat
kimea dogdhrmanubhvato'para |
aha yadi pranindavaikhar
na krca khytumaseti akyate 33.15
If the meaning of the word aham is consciousness spread
everywhere, is it different from doghdhri? If aham is the explicit sound of
the prana it cannot be termed as humkara, the symbol of dogdhri. 33.15
Undoubtedly, aham means consciousness. Meaning of the dogdhri
mantra is also the same. The sound aham is the sound of prana. Thus, there
is no difference between the sound and sense. 33.15


.
pare tu y cetanaaktimmanantyabhi s kualinti tntrikai |
vilaka nma camatktirjan
452


-----------------------------------umsahasram
pratrayatygamasradragn 33.16
That which is called as chetanashakti is described as kundalini by the
shakta tantra experts. For those who do not know the tantras, kundalini
springs a surprise and drives them away. 33.16
Those who are alien to the tantras, are frightened away by the word
kundalini, which means a serpent. 33.16

.
bhavatyakhanubhava prabodhinmatva skmnubhavaca yoginm |
kara gatssarvavidhca erate
mahevarmantraparasya siddhaya 33.17
The jnanayogi has the unity of awareness (unlimited by time or
space); the yogi has an extremely subtle and sublime awareness (as the
kundalini passes through the six chakras inside the body). All the superior
accomplishments are at hand for a yogi who meditates on the maheshwari
mantra. 33.17


453


-----------------------------------umsahasram

.
sahasrasakhyni jani v mama
priyi bhaktistava cedbhave bhave |
tava smti ced galayenna sammada
karoti moko'pi mameavallabhe 33.18
Oh, Mother! The beloved of Lord Iswara, I love to be born again and
again even a thousand times, if in each birth devotion to you remains
constant; however I do not wish to be liberated if it takes away my
attention from you. 33.18

.
vinaiva di yadi satpraiyate
na sattay'rtha phalahnay tay |
ida tu sat kinnvasato viiyate
na tta muktopalayostad bhid 33.19
Reality exists even when the individual is not aware of it. Without
awareness if reality exists, of what use it would be? What is the difference
454


-----------------------------------umsahasram
between this kind of existence or non-existence? There is no distinction
between a valuable pearl and an ordinary stone in such a state. 33.19

.
uc nivttiryadi muktiriyate
sukhapravttiryadi ntra vidyate |
sadeva cettatra matirna bhsate
jaa vimuktdvacasaiva bhidyate 33.20
If total absence of pain is considered liberation and there is no joyful
experience of bliss, if the intellect is nonfunctional, then the difference
between insentient and the liberated state is only verbal. 33.20
Actually, there is no difference at all. 33.20




.
mati parc vyavahrakraa
bhavetpratc paramrthasampadi |
455


-----------------------------------umsahasram
ubhe diau yasya matirvighate
pad ca mrdhn ca sa siddha iyate 33.21
Outward mind leads to affairs of the world; inward mind to the
wealth of the supreme object; he whose mind spans both the directions is
fulfilled both in the Head and in the Feet. 33.21
Feet stands for the heart center and Head for the center at the crown
of the head standing respectively for the inner vision and the outer. (MP.
Pandit) 33.21



.
dha pada yasya mate sad'ntare
sa n dhiyo'grea bahicarannapi |
savitri magnastvayi samprakrtyate
na tasya bh sacarato'pi saste 33.22
Oh Creatrix! He whose mind is ever firm within, though he moves
externally with the tip of his intelligence, is lauded to be always immersed
in Thee, though thus wandering he has no fear of the round of life. (M.P.
Pandit) 33.22

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-----------------------------------umsahasram

.
vicintane cintanaaktimadbhut
vilokane lokanaaktimujjvalm |
prabhae bhaaaktimuttam
nibhlayastv viayairna jyate 33.23
In the act of reflection, finding you, the wonderful power to think; In
the act of seeing, considering you as the bright power to see; In the act of
speaking, seeing you as the eloquence, the worshipper will never be
deterred by lower objects.
Though one, Mother being worshipped in three ways confers
complete control over the mind. 33.23
-


.


vilokamnasya vilokana kavervilokyamneu vihya saktatm |
vilocane sannihit nirantara
vidhtabhtirvibudhastut iv 33.24
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-----------------------------------umsahasram
Oh the Auspicious Mother! Praised by the fearless, you dwell
constantly in the eyes of the poet, who are beyond the ken of mere objects.
33.24


-
.
aya bhayn parimrjakassat
samastappaughanivraakama |
manojavaasthagao gaeiturmano mahebjado dhinotvalam 33.25 825
May these verses set to the vamshastha meter, composed by the poet
Ganapati; please Parvati, the beloved of mahesha. These lyrics, in fact are
capable of erasing the fear of the good and potent in destroying heinous
sin. 33.25

458


-----------------------------------umsahasram

- catustria stabaka - 34th Stabaka
- prrthan - Prayer to Mother for well-being of Bharata (India)
- harivttam - Harini Meter

In the 34th stabaka there is an intense prayer offered to Devi

beseeching her to bestow auspicious blessings on humanity in general and
the land of Bharata in particular.

.
viditamahim vivdhndanekavidhdbhutt
prathitacarita arvlokapratpavivardhant |
prakaitagua ppadhvntaprasranirodhant
pradiatu ivhso bhs nidhi kualni me 34.1
The greatness of the Divine Mother is well known through her
creation of this universe which is full of amazing varieties. She magnifies
the glories of Lord Shiva himself with Her smile. She, through Her
manifest glories, controls sin (from increasing). May the treasure of luster
of smile of the Goddess, bestow welfare upon me. 34.1

459


-----------------------------------umsahasram

.
hdi karuay pr bhvorbalena mahyas
padakamalayorlakmy bhaktairjanairupajvyay |
mukhasitakare lvayena trietrad bala
bahu vidadhat kl mt'vattpadasevinam 34.2
Mother Kalis heart is filled with compassion. Her arms are endowed
with might. The glory of Her feet is the refuge to devotees. The lovelines of
her moon-like face increases manifold, the power of the three eyed Lord
(Shiva). May she protect the one who serves at her feet. 34.2

.
jagadadhipay siddha dogdhry'thavota rasajay
munijananuta devmantra japedyadi mnava |
amtajaladbhta pta viyogavieavit
sa iha vasudhloke dhr girmabhivarati 34.3
The Devi mantra of the Goddess Dogdhri or Rasajnaa who is the
queen of the universe was promoted by the great sages. The mantra is

460


-----------------------------------umsahasram
siddha. Therefore, any person in this world who chants gets sanctified by

the nectar waters of the ocean of immortality. He/she becomes adept in all
skills of the world and is showered upon with the talent of powerful
speech. 34.3

Dogdhri or Rasajnaa means knower of divine love, sentiments,

absoulte bliss. Siddha Mantra is one of the efficatious Devi mantras which
is bound to bestow most eloquent speech on the sadhaka. 34.3

.
imamabhimukhbht todar kamallay
hayagajaghapr'bhyara sametya nievate |
savibudhamida viva tasya prayti punarvaa
prathitayaas siddhn cpyamu bhajate'akam 34.4
Goddess Shatodari, who resides on the lotus, comes and seats herself
in front of such a person who recites the Devi mantra. With her, she brings
prosperity of hoards of horses and elephants. The world with all its wise
people comes under the control of such a person. He verily enjoys the
greatly acclaimed eight siddhis (occult powers). 34.4

461


-----------------------------------umsahasram
.
suvimaladhiyastasya krodhd dgambudhutadyut
ripujanavadhgabhogo bhaveduta pura |
sapadi bhuvanavypta cptai pramapurassara
bhaitamajara bhadra jyoti para hdi bhsate 34.5
The faces of the women of the enemies of the man (who chants Devi
mantra) are rendered pale white due to the flow of constant tears (i.e. their
husbands, the enemies of the devotee of Devi are vanquished for ever). The
eternal light which the wise men all over the world acclaim, shines forth
instantly in his heart. 34.5

adayamaribhi krnte rre tvamvari rakik

sumaaramukhairdhte citte tvamvari rakik |
prabaladuritairgraste vae tvamvari rakik'pyasjati jala meghe moghe tvamvari rakik 34.6
Oh, Mother! The dawn (upcoming) of this nation has been engulfed
by enemies (foreign invasions). Our minds are polluted by lust and other
negative passions like anger, greed, arrogance, delusion and jealousy. Even
462


-----------------------------------umsahasram
the clouds fail to give rains (unbearable famine has set in). You alone are
our sole protector. Save us from all these dangers. 34.6

bhagavati nijau sktputrau bhaspatipvakau

gaapatiguhvetau ventaravyavahrata |
bharatadharakhae heto kuta ktasambhavau
kalakalayute kl devi vyadh kathaya drutam 34.7
Oh Mother Bhagavati! Your sons Ganapati and Guha, who manifest
as Brihaspati and Pavaka, have incarnated again in this nation of Bharata
which is suffering from chaos. Tell me for what purpose they have come?
34.7

Brihaspati is Brahmanaspati: Pavaka is Agni. Both are the celebrated

Vedic gods. 34.7

.
samayamayi te dhtv pdmbuja ramaa suto
463


-----------------------------------umsahasram
girivaraguhsvanta nto nayedyadi ndbhutam |
sthalavirahata svyasthne kimatra samgato
na vadasi kuta krya tasmai kulcalakanyake 34.8
Oh, Mother! Daughter of the mountain! Your son Guha has
incarnated as Ramana. He now resides in the cave of the great mountain,
Arunachala. It is amazing that (such a valiant) Guha has remained so silent
and calm. It is not because that he left his place in Kailasa (that he now
remains sober). But he has surely come down to fulfill some intention of
yours. Why then do you not direct him to do the great task ahead of him?
34.8
-

.
paribhaati cecchiyavyhe mahdbhutasagatrjanani ramao yognastato bahu no phalam |
amitatamay de akty kad sarai nayedapathapatita dhtrloka tadeva vadmbike 34.9
It would greatly profit us if Ramana himself mentioned it (purpose of
his descent) to his disciples. Oh, Mother! When would you, with the
infinite power of your glances, bring the fallen ones back to track? 34.9

464


-----------------------------------umsahasram


.
ahamiha kuto hetorjto viaatame sthale
caraakamalacchy mydhirji vihya te |
paramakaruo ghora pa kimea savitri te
kimapi bhuvi v krya kartu niyojitavatyasi 34.10
Oh the Queen of Maya! Mother! Tell me for what purpose have I left
the protective shade of your lotus feet? Why am I here involved in this
sorrowful world? Is this your fatal curse unto me? Or do you intend to get
some task of yours in this world fulfilled thus? 34.10
The term Maya has many shades of meaning such as illusion,
primordial matter, prakruti etc. 34.10




.
vrajati vilaya sneho drapravsavaditi
pravadati budha kacitsatya prabhti tadambike |
bhagavati nije kukau jta divo dharagata
smtisaraito dre h h karoi ru yath 34.11
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-----------------------------------umsahasram
Oh, Mother! Some wise people in this world say that by going far
away from kith and kin, the affection between them also eventually
reduces. I now feel that this is very true. Although born of your womb you
have removed me from your mind out of anger. Oh no! This is very
difficult for me to bear! 34.11


.
mama tu vimal hdy vidy mahevari y'bhavanmanasi ca par citr akticirantani y'bhavat |
vacasi ca mahadbhgya lghya yadyatame'bhavat
tadayi galita matto vittatraya bhavato bhuvi 34.12
Oh, Mother! (I had) the divine knowledge of Shuddhavidya ( the
purest and highest form of divine knowledge). Prowess of the beautifull
and noble powers of the mind and also mastery over excellent and
praiseworthy speech. But having come down to this mortal world, they
now remain only as mere vasanas ( faint impressions of the orginal).
34.12





466


-----------------------------------umsahasram
.
ktamayi may ppa ghora sukarmasu sagin
yadahamadayo vighna n muhurmuhurcaram |
atikau phala tasynmi rito naravigraha
pramathanpaterjye mye jananyava mmimam 34.13
I have committed terrible sins being in the company of the vice.
Being cruel, I have also caused hindrance in the good deeds of the noble
people. I am now experiencing the bitter fruits of these actions. I have now
attained the human body. Oh wife of the Lord of Pramathas, Mother Maya,
pray protect me! 34.13

Pramathas are the group of beings who serve Lord Shiva. Hence
Ishwara is spoken of as Lord of Pramathas. 34.13

.
na bhavasi dormrge lokdhirji kuto giro
na ca bahukpe svapne v tva prayacchasi daranam |
apanayasi no sandeha v parokakpvadapi suranute lagn kryntare kimutday 34.14

467


-----------------------------------umsahasram
Oh, Mother! The queen of the Universe! Why dont you appear
before my eyes? You neither speak to me nor appear in my dreams. You do
not even remove my doubts through indirect means. Oh, Mother! Praised
by the celestials! Are you so busy doing other works or are you so
uncompassionate towards me? 34.14




.

niravadhiive mhtmya te bhaanti maharayo
manasi karu na nyn te yath prathit kath |
tadidamakhila mithy sydityasdhyamudritu
yadasi vimukh putre ki v bhavediha kraam 34.15
Oh, Mother! consort of Shiva! The great sages endlessly praise your
glories. They say that the compassion in your mind never diminishes. But
now if you remain negligent towards your son, all that would get proved
to be false and wrong. What else then could be the reason? 34.15

.
bhuvanabharaa nlpa krya na devi tava kao
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-----------------------------------umsahasram
guru ca bahula ktya nitya tavsti na tanm |
na tava kahina mauna nindya tathpi na prvati
smara sakdima dna putra tadeva mamdhikam
34.16
(I acknowledge that) The task of managing the universe is no small
job. It leaves you with not even a moment of rest and everyday you have
heavy tasks. Your silence thus may not be improper. But still, Oh Mother
Parvati! Remember me, your helpless son, just once atleast. That itself will
be great (favour) for me. 34.16

.

na bhavati sudhdhrvardaya muditastanau
madhumadamu vc sargnna cpyayamuddhata |
tava padayuge nihlbhnna tpyati cpyaya
bhagavati cirt sandea te suta prativkate 34.17
Oh, Mother! Even the shower of nectar from the sahasrara will not
please me enough. The capacity to compose nectar like words ( pleasing
poetry) also does not elate me. I am neither satisfied with steadfast
devotion to your feet. From ages, this son of yours is awaiting a small
message from you. Why dont you please entertain me? 34.17
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-----------------------------------umsahasram
Ssahasrara chakra, is the highest point of consciousness, from which
there is a flow called amrutha or divine nectar. Tantra texts give all the
details about this. 34.17

.
kimiha bhuvane kartavya me kimarthamihgato'smyavani jagat ka vopya raye nijaaktaye |
kimapi kimapi svnte dhvnte yath paridyate
sphuamabhayade vaktu kicicchrama tvamurkuru
34.18
Oh Protector of the world! Tell me what is my duty in this world?
Why have I come here? What is the means for me to attain back my true
powers? Please take the little trouble of telling me the certain means of
removing the darkness of my mind and throw light (of wisdom). 34.18

.
na mama parame muktv na v vibhavake
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-----------------------------------umsahasram
na ca gajaghapry v mahevari sampadi |
na ca madhumuc vc sarge nirargalavaibhave
munibhuvi kuto jta so'ha tadeva samryatm 34.19
Oh great Mother! I do not cherish interest in salvation too. Even the
glorious eight siddhis do not interest me. Neither do hoards of elephants
(prosperity) or wealth appeal to me. The glory of nectar like words
(prowess in speech and poetry) emanating endlessly are not desired (by me
any more). Rather tell me why am I, your son, born in this land of sages
(Bharatam)? Please tell me the purpose behind this. 34.19
-



.
prathamamanagha vchmyanna sadrasuttitherbhagavati tata pdadvandve tavvical sthitim |
atha surajagadvrtjna savitri tata para
munibhuvi bhave hetu jtu mgki puradvia 34.20
Oh Goddess! First of all, I desire enough food to enjoy with family
and feed my guests. (I wish to be an affluent householder). After that I
desire for a steadfast place at your feet. Doe-eyed beloved of the enemy of
the puras, I then like to know everythig about the worlds of the celestials.
After this I wish to know the purpose of my birth in this land of sages
(Bharatam). This is the sequence of my desires. 34.20
471


-----------------------------------umsahasram
The puranas refer to Shiva as the destroyer of the three demonic
worlds. Hence he is named as Tripurari. 34.20






.

yadi tava kp putre bhakte padbujavandini

vrataatake rmbhojmta tvayi juhvati |
bharatadharasevlole bhavapriyabhmini
svayamupadimumai yogya vidhnamanvilam 34.21
I have been your son, devotee, always saluting your feet. I am
rendered thin due to hundreds of pious acts and performance of many
rituals even as you were showering the divine nectar from the sahasrara
lotus. If you have any mercy on me, then please come down and teach me
the right method for serving this land of Bharatam. 34.21



.
janani jagat svalpe kme'pyaya tvayi lambate
purabhidabale madhye kme'pyaya tvayi lambate |
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-----------------------------------umsahasram
bahulakarue rehe kme'pyaya tvayi lambate
bhagavati pare vte kme'pyaya tvayi lambate 34.22
Oh Mother of the universe! Oh the queen of Purabbit (the lord of
gods, Indra)! Oh greatly compassionate one! Oh Goddess! The great
Ambika! The best ever! For even trivial desires, or medium type of desires
or for lofty desires, people need to take resort in you alone. Even though I
am devoid of any desire, I surrender to you. Either for material merits or
for selfless (spiritual) merits I take refuge in you alone. 34.22
the poet says that Ambika is his only refuge. Be it for small, big or no
desires or salvation. 34.22



.
tanubhuvi mayi prty v'mba trilokavidhyike
padayugarate vtsalydv purripurandhrike |
svavimalayaognsakte kpvaato'thav
paruamajare mauna tyaktv sphukuru me gatim 34.23
Oh Ruler of the three worlds! Oh beloved of Purari! Oh Goddess who
is ever youthful! Either with affection for me who is born of you or with
genuine motherly love, or as a grace for me who is always at your feet, or
for your pleasure of listening to praises (by poets like me), please do give
up this cruel silence and enlighten me about what I should do. 34.23
473


-----------------------------------umsahasram

.
jayatu bharatakokhaa vidavivarjita
jayatu gaapastasya kema vidhtuman muni |
jayatu ramaastasycryo maharikulcalo
jayatu ca tayormt pt maheavilsin 34.24
May the Land of Bharata be devoid of sorrow. Victory to sage
Ganapati who desires the welfare (of the land of Bharata); may he be safe
and sound! Victory to his master, Sri Ramana Maharshi, who is (steadfast)
like a mountain among the clan of sages! Victory to the great Mother of
them both, the chaste one and the consort of Maheshwara! 34.24

.
gaapatimunere bhvid hdayagam
sukavisuhda abdairatyujjval haritati |
lalitacaturairbhvairynt surpavanntara
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-----------------------------------umsahasram
madayatu mana kmrternintamgda 34.25 850
These hearty, glorious, graceful, smart and appealing words, knit in
the Harini meter in praise of (mother goddess) are composed by Ganapati,
who is the friend of master poets. May these also please the hearts of the
learned. May these gain entry in to the heart of Parvati, the queen of
Kamari. 34.25

475


-----------------------------------umsahasram

- pacatria stabaka - 35th Stabaka

- prrthan - Prayer to Mother describing her virtues and boons
- induvadanvttam - Induvadanaa meter


-

.
andhatamasa aivibhmabhidadhn
kntimalamsyakamalasya vidadhn |
andhakavirodhidayitsmitalavarrbhtu bhuvanasya sakalasya kualya 35.1
Though moonlight dispels the blinding darkness the radiance of the
lotus-like face (of Divine Mother) is enough to do this job. May a particle of
the beauty of smile of the consort of the enemy of Andhaka (i.e Lord Shiva)
enlighten the whole world and promote welfare. 35.1



.
476


-----------------------------------umsahasram
bhhi vividh ktimat dvijasamhe
phi gatihnamakhilevari kula na |
dehi bahuklabhajakya varameta
yhi naganandini yaa aivalakam 35.2
Oh Queen of All! Empress of the worlds! Daughter of the mountain!
Mother Parvati! Glorify the talents of the learned brahmanas for the good
of the world. Please protect our clan (could mean nation, community or
human race) that is facing deterioration. Please bestow your boons on me
who has been worshipping you since long. Bring the moonlight of success.
35.2



.
vrayati ghorataraptakasamha
vardhayati dharmamapi armakaramante |
kikarajanasya na kimvahati bhavya
akarapurandhri tava pdaparicary 35.3
Oh wife of Shankara! The queen of Shiva! The worship of thy feet
removes even the most terrible of sins. It nourishes dharma (virtue or
values) that yeilds good fruits at the end. What good does it not bring to
thy servants? 35.3
477


-----------------------------------umsahasram

.
yasya manujasya hdaye'sti sadaye te
nkacarasevyamayi pdasarasjam |
ta bhajati padmamukhi padmavanavs
lbhabhavane bhavatu nmarapurodh 35.4
Oh compassionate one! Lakshmi, (who resides in the lotus) the
goddess of wealth comes to only those who host thy lotus feet, which are
served always by the celestials in their heart. So what if the priest of gods
does not enter the house of profit (in the horoscope)? (i.e wealth comes to
the worshipper of the divine Mother, even if he is not intelligent). 35.4
According to Indian astrological principles, Brishaspati or the
planet Jupiter is the bestower of knowledge and intelligence. This is
termed as gurubala. Brishaspati is the guide and priest of the gods. 35.4

.
yadyakhilamaunigaagtaguajla
klabhayahrikarurasamarandam |
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-----------------------------------umsahasram
adritanayghrijalajanma hdaye sydaamagato'pi vidadhtu ravija kim 35.5
If the nectar of compassion of the lotus feet of Devi that is praised by
clans of great sages resides in the heart what evil can Saturn, even on
entering the 8th Zodiac house do? 35.5
This verse also refers to Indian astrology. Saturn in the eighth house
is considered to be very dangerous because it causes lot of suffering. This is
known as ashtamashani. 35.5

.
lekhalalankacasumai ktabali te
yo bhajati pdaghimlinamanante |
nistarati nnamayamastamitamoha
okatimira sakalalokagaamta 35.6
Oh Mother of all the worlds! He who worships your feet with the
flowers that are worthy of decorating the tresses of the celestial women,
his delusion and darkness of grief shall vanish. 35.6

479


-----------------------------------umsahasram

.
takaradarpaharavaktrajalajte
tagirinandini tavghrijalajtam |
ya smarati devi hdi vismarati so'ya
viapamaeamapi kaatatimukta 35.7
Oh, Mother! Daughter of the snow peaks, who possesses the lotus
like face that puts to shame the beauty of the moon, he who meditates
upon your lotus feet in his heart is relieved of series of difficulties and
astonishes the whole world. 35.7
Unaware of the world, being engrossed in the bliss of meditation
and chanting, is not like the forgetfulness that intoxication of sleep or
alcohol give. Because the latter are not capable of giving salvation.
35.7

.
saktirayi yasya tava pdasarasje
aktidharamtaranalkaghanthe |
praaijaitramukhi puyapuruo'sau
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-----------------------------------umsahasram
svaraikharva budhalokaaraa syt 35.8
Oh Mother of Subramanya (wielder of the weapon)! Shakti! The
consort of the fire eyed Shiva! You have the face that conquers the moon (in
beauty). He who devotes oneself to your lotus feet stands tall like mount
Meru and becomes the refuge to the world of scholars; i.e., he is respected
and adored by the wise. 35.8

.
vairigaanirdalanakhagavarape
vsasi padordaanavsasi ca oe |
netramiapvakavieitalale
ppamakhila jahi mgdhipatighoe 35.9
Oh, Mother! You wield the sword in order to annihilate the enemies.
Your lips, clothes and feet are stained with blood (of the wicked). The eye
on your forehead is fiery. Your vehicle is the Lion. Please do defeat all sin
and vice (in me). 35.9

481


-----------------------------------umsahasram

.
vedacayavedijanavdaviayasya
pratiyutalokatatiokaamanasya |
vetanavivarjitabhao'yamahamaghre
takarapotadharapuyavanite te 35.10
Oh Divine consort of Shiva who bears (on his locks) the moon! Thy
feet happen to be the topic of discussion of all the great scholars of vedas.
They also put an end to the difficulties experienced by thy devotees. I am
the servant of thy feet, not desiring even the fee for my services. 35.10

kryamayi me kimapi kryapaubuddhe

pdasarasjayugalparijanasya |
amba vada jambharipugtaguajle
umbhakulanakari ambhukulayoe 35.11
Oh, Mother! Desrtoyer of the clan of the demon Shumbha! The
consort of Shambhu! Your wonderful virtues are praised by Indra, the
enemy of Jambha. Please do ordain a task unto me, who is good at work
and is committed to the service of thy lotus feet. 35.11
482


-----------------------------------umsahasram

.
tva yadi ilvadayi no vadasi ktya
nsti tava rjyapaubuddhiriti satyam |
dia yathrhakarayaktinitya
rji bhuvanasya caramburuhabhtyam 35.12
Oh, Mother! You are the queen of this world. If you remain stone-like
speaking nothing, without telling us our duties, it means perhaps that there
is no one in this world who is capable enough to fulfill them indeed. (Or
we may say that) Despite being famed as the queen of the world you are
not efficient in statesmanship. (so in order to avoid such an allegation),
please ordain me, a slave of your feet, with worthy tasks. 35.12

.

pacasu vihya manasa kamapi saga
putradhanamitrajanabndhavavadhu |
ea bhajate janani pdajalaja te
483


-----------------------------------umsahasram
playa nu muca nu tavopari sa bhra 35.13
Oh, Mother! People (including me) give up attachment to five things
namely-sons, wealth, friends, relatives and wives and instead worship thy
feet. It is left to you whether you protect them or ignore them! 35.13

.
vajradharamukhyasurasacayakirasthpitamahrghamairajitanakhya |
jvitamadyi jagadvari madya
pdajalajya tava playa nu m v 35.14
Oh Ruler of the universe! My life is dedicated to thy feet, the luster of
whose nails, are rendered colorful by the reflections of the unique gems
studded on the crowns of gods like Indra (when they prostrate to thee).
Protect or discard me (do as you please!). 35.14



.
dehi jagadvari na v madabhila
484


-----------------------------------umsahasram
phi karuvati na v kulamida na |
ladharakmini sursuranievya
pdakamala tava pare na vijahmi 35.15
Oh Mother of the Universe! Consort of Rudra, who wields the
trident! Whether or not you bestow upon me my cherished desire, whether
or not you protect this clan of bharatiyas, I shall not leave thy lotus feet,
that are constantly served by the celestials. 35.15





.
psi kila pdayugakikarasamha
hasi kila ppatatimpadi nut tvam |
dantivadanaprasu vadanti matimanto
nntamida bhavatu nkijanavarye 35.16
Oh, Mother! You are praised by the residents of the heavens! You
shall indeed protect the people who are servants of thy feet, isnt it? You
shall indeed destroy the woes and sins of those who are fallen in calamities,
isnt it? Oh Mother of the elephant headed (Ganesha) who displays tusks
on his face! The wise say thus (that you protect us all). May not the words
of the wise men become fabrications. 35.16

485


-----------------------------------umsahasram

.
akramukhadevatativanditavise
vakraghanakei carae tava luhantam |
padi nimagnamimamritamantha
nandihayasundari na playasi kena 35.17
Oh Mother who has curved locks, black like the clouds! You are
saluted by Gods like Indra! May men who are drowned in difficulties get
freed from bondages and rather get bonded to thy feet. Oh, Mother! You
are the consort of Shiva who has Nandi, the bull as his vehicle. Why then
dont you protect me, an orphan, (who has nowhere to go), (even after I
have) surrendered and taken refuge in you? 35.17



.

ghoamayamamba vidadhti padalagno

nvasi puri kimu nri badhir'si |
vandisurabndanutibhitahta v
karayugala tava kaplikulayoe 35.18
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-----------------------------------umsahasram
Oh, Mother! Having bonded with thy feet I am crying out. Oh the
most ancient and wise woman! Consort of Puranapurusha, The eternal
Lord! You neither protect not bless. Are you then deaf? Oh consort of
Kapali! Are your ears (focus) lost in listening to the praises of the celestials
always? Tell me then what is the reason for you not listening to my cries.
Is it deafness or unmindfulness due to listening to the praises of the
celestials? 35.18




.
amba bhava bimbaphalakalparadacele
ambarasapatnabalakribahulle |
prgamtabhnumukuasya madayitr
ta kuru tata paramurktamadartham 35.19
Oh, Mother! Your raiments are red like the seeds of the bimba fruit.
Oh knower of many leelas (tricks) of Manmatha (the Lord of Love)! You
fascinate Lord Shiva, first (and then the attention of both of you can turn
towards me). 35.19

.
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-----------------------------------umsahasram
nirmalasudhkarakalkalitamaste
dharmarataplini dayvati namaste |
etamava devi caramburuhabandhu
tadharadharasute gamaya nndhum 35.20
Oh, Mother! Whose crest is beautified by the radiant moon! Oh
compassionate one who protects the virtuous! Salutations to thee! Please
protect me who is a close relative of thy lotus feet. Oh Mother Parvati, the
daughter of the Himalayan mountains! Do not make me fall into the well
(of blindness). Pray! let there be no downfall. 35.20

.
adrikulaplakakuladhvajapatke
bhadragajagmini daridramayi maty |
kudramiva ocyamimamaghrijalajpta
rudradayite janani phi na jahhi 35.21
Oh Mother who is the flag (symbol) of victory for the Himalayan
clan! Lady with a majestic gait (resembles that of an youthful elephant)! I,
the kith of thy lotus feet, suffer from poverty of intelligence, is indeed
worthy of thy pity. Oh consort of Rudra! Please do not discard me as lowly,
rather protect and bless me. 35.21
488


-----------------------------------umsahasram



.
astu tava pdakamale sthitirajasra
nsti paradukhavivae hdi tu nti |
astu karue'yamastu matilopa
kaamidamamba mama bhri pariiam 35.22
Oh, Mother! May I foever be established at thy feet. My heart,
overflowing with sorrow for the plight of others who are in difficulties,
knows no peace. This may be perhaps lack of intelligence. But still, this is a
big problem I am facing. Kindly take me to thy care. 35.22

-
.
dukhasukhabhedarahit na matirst
sdhukhalabhedarahit na matirst |
bhgyamitimnyamathav mama tadetanmtariha saghabhajane yadavaka 35.23
489


-----------------------------------umsahasram
Oh, Mother! My intellect is not devoid of the duality of joy and
sorrow. Nor has it overcome the discrimination between the virtuous and
vice people. Although the shastras preach about a balanced outlook (samabuddhi), I do not possess the same. Or may be this is a blessing in disguise
for me, as this enables me to participate in community service and
activities. 35.23
One who rises above discrimination of any type cannot engage
himself in social activites. 35.23



.
astu mama bhedamatirastu mama pako
yatnaparat'stu mama mstu ca vimoka |
mokamayi vedmi kulakaatatimoka
preaya sakttava mahevari kakam 35.24
Let this discrimination remain in me. May this be helpful to me in my
achievements. May my endeavour keep me engaged. I do not seek the
wisdom that frees me form the bonds of birth and death. Oh Mother
Goddess! I believe that obtaining freedom for Bharatiyas, is salvation for
me. Therefore bless me with thy gracious looks. May the discrimination in
me help me achieve salvation in the form of freedom of my countrymen.
35.24


490


-----------------------------------umsahasram

.
kvaragaena mukhare'tra gaanthe
viuyaasavadhu jiumukhavandye |
amba karu kuru ivakari nirakasvacchakirarbhakavibhitalale 35.25 875
Oh Consort of Ishwara! Saluted by great ones like Vishnu! Oh Mother
whose forehead is ornate with the flawless crescent moon! Oh Mother
Ambe! Pray, bestow ausipiciousness and compassion on us! 35.25
Ganapati, son of Parvati is spoken of as Vishnu also. The famous
verse shuklambharadharam vishnum etc., recited at the begining of
perfoming any act can be interpreted as referring to Vishnu as well as to
Ganapati. 35.25

491


-----------------------------------umsahasram

- atria stabaka - 36th Stabaka
- prakrakam - Devotinal prayers of various forms
- takavttam - Tunaka meter

.
unnatastanasthalvilolahramauktikavrtaddhitipratnabaddhasauhd sad |
andhakrikmindarasmitadyutirdhunotvandhakramantaragavsina ghana mama 36.1
Oh, Mother! Your full blossomed bosom is rendered more radiant by
the beautiful pearl necklace placed on it. May the effulgent smile of the
consort of the enemy of the demon Andhaka, who resides within me dispel
the darkness of ignorance in me. 36.1

Andhakari is one of the several epithets of Lord Shiva. He

vanquished the demon by name Andhaka. Ari means enemy. 36.1


492


-----------------------------------umsahasram

.
ambarasthale pur purandaro dadara y
y vadanti parvataprastimaitihsik |
s par purmare purandhrik'khilmbik
putrakya majjate dadtu dakia karam 36.2
May She whom, Indra and other Gods beheld in the sky and She who
is acclaimed by the wise since ages as the daughter of the mountain
Parvati, and She who is the chief queen of Shiva who destroyed the
Tripuras and She who is the Mother of the universe, extend her right hand
(as a gesture) to protect me who is sinking (in the binds of the world).
36.2
There is an episode found mentioned in Kenopanishad which tells
that Uma Hymavati appeared in the sky and tested the prowess of the
gods like Indra. The present verse refers to this episode. 36.2



.

pdapakaje dht narairabhyabhaktibhi
pipakaje dht navendukhaadhri |
cruhemahasak manojaratnakaka
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-----------------------------------umsahasram
lokajlaplin puntu m vilsin 36.3
Her lotus feet are held by the persons who worship her within. Her
lotus hand is held by Shiva, who bears the crescent moon on his crest. She
is the protector of all the worlds. May she, whose ankles are decorated with
beautiful golden anklets, and who wears lovely gem studded bangles,
purify me. 36.3



.
ukarjavhanasya jvitd garyas
pakirjavhandivaryamnavaibhav |
kekilokacakravartivhanena puttri
vrarisrvabhaumavhan gatirmama 36.4
You are dearer than life to your consort Shiva, who rides on the bull.
Your glories are ever praised by Vishnu (who rides on the Eagle) and other
gods. You have for your son, the great leader Subramanya, who rides on
the peacock. You yourself have the great lion, the slayer of the elephant as
your vehicle. You are my refuge. 36.4

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-----------------------------------umsahasram

blakundakumallikntadantapaktik
kualnubimbaobhiuddhagaamaal |
bibhrat ratavetravibhrama bhruvoryuga
ubhrabhnuekharasya sundar praamyate 36.5
Her attractive teeth resemble a row of kunda buds: Her shining
cheeks reflect the beauty of the tatanka (ear-rings) that she wears; Her
playful eyebrows resemble the bow of the lord of Rati (God of love
Manmatha). Oh damsel of Shiva, I salute thee! 36.5
In traditional Sanskrit literature row of teeth is always compared to
the kunda buds set in a row. Kunda is a variety of jasmine flower. Buds of
this flower are lovely and bright. 36.5

jidakavhavairiytudhnabdhita
y raraka devabndamindirdivandit |
s kakaptadhtabhaktalokaptak
pvakkasundar partpar gatirmama 36.6

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-----------------------------------umsahasram
Oh, Mother! You protected Lakshmi, the goddess of prosperity, as
well as the other celestials who were tormented by the demon Mahisha,
when they sang praises on you. Your mere glances do wipe out all the sins
of your devotees. Oh damsel of Shiva, with a fiery eye on his forehead;
Oh, Mother! who art greater than the greatest! You are my sole refuge.
36.6

.
trakdhinthacacittaraganartak
mandahsasundarsyapakaj nagtmaj |
dnapoaktyanityabuddhabuddhiravyay
ghyate gadhipena sarvato n pade 36.7
You dance in the heart of Shiva who holds the moon on his crest. The
beauty of your lotus like face is enhanced by your beautiful smile. Oh
daughter of the mountain (Parvati)! You are committed forever to nourish
the weak. Oh Immortal one! Your feet are clasped whole heartedly by
Ganapati. 36.7

.
496


-----------------------------------umsahasram
aamakakhaadarpabhajanlik
viapatraydhinthamnasasya olik |
ppapujanakripdakajadhlik
reyase mamstu ailalokaplablik 36.8

Your forehead puts to shame the beauty of the moon of the eight day
of the fortnight. You are the swing on which the mind of Lord Shiva, the
lord of the worlds, plays. The dust of thy feet can destroy all kinds of sins.
May the daughter of the mountain be favourable to me. 36.8
The moon is considered to be specially attractive on the eight day of
the fortnight. 36.8

.
snumatkuldhinthabliklikuntal
jagameva k'pi taptahemaslabhajik |
bhaktiyuktalokaokavraya dkit
tatavkit laghu syatdagha mama 36.9
Oh Daughther of the clan of mountains! Thy curly hair appears like a
moving golden doll. You are committed to destroy the sorrows of your
497


-----------------------------------umsahasram
devotees. Your glances are cool (pleasant). Please do quickly remove my
difficulties. 36.9

.
puyanmasahati purricittamohin
pupabacpacrujhillik'khilmbik |
puyavairipuaduadaityavaanin
putrakasya rakaa purtan karotu me 36.10
Oh Punya, virtuous! Conquerer of the mind of Shiva! Oh lovely damsel
with eyebrows bent like the bow of Manmatha, the lord of love! Oh
destroyer of the clans of demons who hate virtue and prosperity! Oh
Eternal One! Please protect me, your son. 36.10

.
kmamadhyamasthal sudhghaopamastan
kasralocan kumudvatpriynan |
bhrvilsadhtadhairyakcandrikrmuk
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-----------------------------------umsahasram
kcidikukrmukasya jvik jayatyum 36.11
Oh ever youthful lady with a slim waist; bosom like a pair of pitcher
full of nectar (of motherly love)! Oh doe-eyed, moon -faced beauty, who
shattered the steadiness (negligence towards amorous feelings) of Lord
Shiva (through her magical love)! You are the only means of livelihood for
Manmatha, the lord of love! May victory be unto you. 36.11



.
lohitcalevarasya locanatrayhit
lohitaprabhnimajjadabjajakandar |
hsakntivardhyamnasrasrimaal
vsamatra me karotu mnase mahevar 36.12
Oh, Mother! you please all the three eyes of Shiva, the Lord of
Arunachala! You are like the precipice of the universe which reflects the
reddish effulgence! Thy effulgent smile excels in comparison to the beauty
of the moon. May you, the great ruler, ever reside in my mind. 36.12

499


-----------------------------------umsahasram

dakiekaaprabhvijmbhitmbusambhav
kmamitravmanetradhmatptakairav |
ekata para pumnpar vargan'nyata
ubhrakrtirekamrtirdadhtu naivam 36.13
The luster of your right eye causes the lotus to bloom. The luster of
the left eye of Lord Shiva, causes the lilies to bloom. On one side, you are
the Eternal Purusha, the Lord and on the other side you are the Shakti,
Eternal woman. Oh Mother of flawless fame! What wonder ! You reside in
a single form with Shiva. Please do bestow thy auspicious blessings on
us. 36.13
The description found in this verse refers to the Ardhanariswara
form in which the Lord and his consort devi share the body in equal
halves. 36.13

.
umbhadaityamri suparvaharakri
ambhucittahri munndracittacri |
kmitrthadyin kariprakagmin
vtakalkamdadhtu vighnarjamambik 36.14
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-----------------------------------umsahasram
Oh slayer of the demon Shumbha! You caused delight to the
celestials. You have captured the imagination of Shambhu. You are ever
present in the minds of great sages. You bestow all the desires of the
seekers. Your gait is like that of the majestic elephant! Please do make me,
Ganapati ( the poet) free of all sins. 36.14

.

devatsapatnavaaknannalaccha
vrarisrvabhaumavhan ghanlak |
nandivhanasya k'pi netranandin sudh
netralchitlik suta puntu klik 36.15
You have been the fire that destroyed the clans of the step brothers
of the celestials (i.e demons)! you ride on the lion, the enemy of the
elephants! Oh Damsel with bewitching tresses! You give immense
pleasure to the eyes of Shiva. Oh Mother Kalika! Please protect this son of
yours. 36.15

.
501


-----------------------------------umsahasram
rjasundarnan marlarjagmin
rjamaulivallabh mgdhirjamadhyam |
rjamnavigrah virjamnasadgu
rjate mahdhare madambik virjate 36.16
Moon-faced, with a gait like that of the elephant, Consort of Shiva,
who has a waist as slender as that of the lion, one with a glorious form,
one who shines forth with may virtues, whose abode is on the hills, Oh,
Mother! Glory unto you! 36.16

.
parvacandramaalaprabhviambannan
parvatdhinthavaapvan santan |
garvagandhanin vibhvarvicri
arvacittanyik karotu magala mama 36.17
Thy face puts the full moon to shame in beauty. You sanctified the
clan of the mountains (by being born there). Oh Eternal one! You are the
destroyer of the arrogance of those who move around at night. Oh the
queen of Sharva! Please do favour me. 36.17
Demons, devils and other evil forces are supposed to move about
freely during night. Darkness is their friend. 36.17
502


-----------------------------------umsahasram

.
ojasaca tejasaca janmabhmiracyut
nlakajabandhubaddhamaulirgamastut |
vtargapajlanabaddhakaka
vivaplin may mahevar vicintyate 36.18
You are the immortal cradle of Ojas (glory of virtue) and tejas
(effulgence of wisdom)! You have on your locks the moon, which is the
friend of the blue lily. You are praised by the Agamas. You have committed
yourself to the cause of destroying the bondages of those noble persons
who have conquered their passions. I contemplate upon that great Goddess
who is the ruler of the universe. 36.18
Agamas are a branch of traditional spiritual scriptures. 36.18


-

.
aamaala yay nirantara ca pacyate
sasphuratyaeabhtahrdaphiksu y |
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-----------------------------------umsahasram
vsadisavidmandavrivartmabhirymupsate vido nammi t partparm 36.19
She is the one who constantly works on (creating, sustaining and
putting an end to it ) the brahmanda, the universal vessel in the elipticil
shape. She is vibrant in all the life forms that exist. I worship Her, who is
greater than the greatest, worshipped by the knowers of truth through air,
fire, awareness, sound, water and life force. 36.19
Tantrikas worship the mother goddess in the traditional methods

like Praanopasana, samvarga-vidya, akshipurusha-vidya, vaishvanaravidya, mukhyaprana-vidya, udgeetha-vidya, rasotpattihi and chandrakalavidya. 36.19

.
pacayugmaveabhtpartpar surrcit
pacavaktravaktrapadmacacarkalokan |
vacakntaragaatrusacayaprain
pretamacayin kula cirya ptu me 36.20
She personifies in ten forms, as dashamahavidya or dashavataras.
Being greater than the greatest, She is worshipped by the celestials. Her
glances wander across the lotus face of her beloved Shiva as if they were
bees! She is the destroyer of the inner enemies like lust, anger, passion,
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-----------------------------------umsahasram
greed, arrogance and jealousy, that exist in peoples mind. She resides on
the bed of preta, the dead body of Shiva! May she forever protect my clan!
36.20
It is mentoned in the tantra tradition that Devi sits on the body of
Shiva as Kalika. After the final doom of creation she sublimates into Shiva
and sleeps. i.e. everything becomes dormant. 36.20

.
karma yathvidhi dvijtayo yajanti y
brahma yathruta stuvanti ymadhtina |
cetas yath gurkti cintayanti y vida
s par jagattrayjananyaj jayatyum 36.21
She is worshipped by the dvijatiyas ( the brahmana, kshatriya and
vishya clans) through the rituals following the norms of the tradition.
Those who are learned praise her though the Vedas. The knowers meditate
upon her in the method taught to them by their masters. May glory be unto
Goddess Uma, who is immortal and the mother of the three worlds.
36.21

505


-----------------------------------umsahasram
.

vsudevajyay vinamray nievit
vmadevacucitravkyabandhallit |
vsavdidevatjayapradaharit
vrayatvaghni me vasundharbhtassut 36.22
You are served with humility by the consort of Lord Vasudeva,
Lakshmi. Lord Shiva adores you through many witty, amusing and
pleasing words. You are pleased as the celestials hail you aloud for you
victory. May the daughter of the mountain remove my sins. 36.22

primsudhmarcisundarsyamaal
phullapadmapatradrghasamprasannalocan |
puyabhnievaya putrametamudyata
prakmamdadhtu pdalagnamambik 36.23
Her face is the beautiful lustrous full moon. Her elongated eyes are
like the petals of the lotus. Let the wish of Her son be granted, because he
is committed to the service of this punyabhumi , India. 36.23

506


-----------------------------------umsahasram


.
llayanti blaka vatasataddhiti
layanti skmat mansi yoginmiva |
klayantu ppin kulni sahatssat
playantu ca smitni yoita puradvia 36.24
May the series of smiles of the consort of Shiva, that fondle the
moon on Shivas head as if it were a little boy cause sensitiveness in the
minds of the yogis. Let the same smiles annihilate the generations of sins
and protect the community of saints. 36.24

.
pdasevina kavermanohartiakvarvarga ea nyakrinirjargao yath |
lokajlacakravartipuyayoito manassammadya sdhukaavraya kalpatm 36.25 900
Oh, Mother! This attractive poetry composed by poet Ganapati, set to
the Tunaka meter in your praise is beautiful like the ever youthful celestial

507


-----------------------------------umsahasram
dancers. May this please the mind of the damsel of Lord Shiva and dispel
the difficulties of the noble minded. 36.25

sampta ca navama atakam

End of Ninth Shataka

508


-----------------------------------umsahasram
umsahasram
- daama atakam - Tenth Shataka

- saptatria stabaka - 37th Stabaka

- tattvavicra - Ultimate essence of all the philosophies

- anuubvttam - Anustuba meter


.
uddpayatu naaktimdiakterdarasmitam |
tattva yasya mahasskmamnando veti saaya 37.1
May the gentle smile of the primordial power (Adishakti) enlighten
the human potentials in me. It is not clear whether the absolute truth
(existence) is the subtlest or the bliss. 37.1
Actually it must be both these and much more. 37.1

.
pra prajt sadbrahma tasya jna mahevar |
mahim teja hosvicchaktirv pra eva v 37.2

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-----------------------------------umsahasram
The absolute (Brahman) is the purnaprajna, complete awareness.
Goddess herself is the means to know. The light (thus kindled) is the
mahima, glory, the life force is the power behind. 37.2


.
pracakate cidtmatva jturjnasya cobhayo |
pradpasya prabhyca jyotirktit yath 37.3
It is said that both knower and knowledge (jnatru and jnana) are of
the same stuff, consciousness: Just as flame and brightness are of the same
light. 37.3

.
cita ekapadrthatvcciccit na viiyate |
tasmd guatva jnasya akarea nirktam 37.4
When one is established in the exclusive experience of oneself, the
knowledge of the knower is realized as the swarupa (the core identity of
oneself), where neither attributes, nor actions remain. Sri Shankaracharya
refutes the attributes of Jnana since the jnaatru (knower)and jnana are not
different. 37.4

.
jturjna svarpa synna guo npi ca kriy |
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-----------------------------------umsahasram
yadi svasya svarpea vaiiyamanavasthiti 37.5
The knowledge of the knower happens to be his own core form, but
not the attributes or actions. If ones own form becomes a special feature
from outside, then it could lead to the negation of oneself. 37.5

.

vcaiva akyate kartu vibhgassvasvarpayo |

nnubhty tato dvaita sacchaktyorvyvahrikam 37.6
The discrimination of the true form (svarupa) is possible only by
words (logic). But not in experience. However in vyavahara, worldly
experience, it is only dvaita, duality or discrimination of forms that is
comprehended. 37.6


.

brahmajnasya prasya viayo dyaurudryate |
s brahmao vypakatvdvastuto ntiricyate 37.7
When the Brahman is completely realized, even the akasha (space),
which is considered as a separate entity, ceases to exist because it is
included in the all-pervading Brahman. 37.7


.

511


-----------------------------------umsahasram
viksdapi sakoct sargapralayayordvayo |
prajnasya budhairuktau janmanvubhau diva 37.8
Creation is due to expansion; annihilation is due to contraction. These
occur in the akasha. Based on this, the wise speak of birth and death for the
akasharupi Brahman. Since this world which is an effect- karya, is created
and destroyed, its cause-karana, is also conceived as being born and dead.
37.8

.

dharmabhta parasyeda na krya parama nabha |
akhaatvnna viktirvivasminnapraktitvata 37.9

Akasha- space is an attribute of the causal brahma and not an effect

because it is one and has no parts. It cannot be produced. What remains at

the end of creation is one akasha. Hence it is to be considered as the
material cause. 37.9

akasha is one of the five primordial elements. When all the five

elements come together creation takes place. Other four elements are
effects, while akasha is un-caused and hence is spoken of as the supreme
brahma. Brahma is described as akasha shariram in the vedas. 37.9

.
ke parame dpyat prajna paramtmana |
ekgratvtpravddhomagabhramabhavanmaha 37.10
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-----------------------------------umsahasram
The vast expanse of the all-pervading space transforms the intense
consciousness that I existof the causal brahma into a mighty brilliance.
37.10

.
tridhaiva dharmabhtasya jnasya vikti vin |
uddhatvaviayatvbhy mahastvcca datrayam 37.11
Without undergoing any change with in itself prajnana is found in
three states. They are, Suddha-cause un-manifest; Vishayatvat allpervading state and mahat- brilliance that causes change. 37.11
The three states mentioned in the earlier verses are summed up here.
37.11

.

vijne bhti ye bhnti bhv dravyagudaya |
na kicidanubhyante vijnoparame tu te 37.12
All the objects are seen and recognized due to vignana the
consciousness of the seer. When this is withdrawn like in sleep, nothing is
seen. Knowledge is subjective. Knower-seers consciousness reveals the
object. 37.12

513


-----------------------------------umsahasram

.
eva svata prakatva viay na dyate |
siddhica parato na syt sambandha kacidantar 37.13
Thus no object is capable of revealing itself. Only the seers
consciousness reveals it. Hence without the self (seer) existence of the
object is also not possible. 37.13

.
dyate viaykr grahae smarae ca dh |
prajviayatdtmyameva sktpradyate 37.14
Both at the time of perception and recollection the intellect assumes
the form of the object. It is common experience that the consciousness
identifies itself with both intellect and object. 37.14

.
na cetsamaivijnavibhtirakhila jagat |
viayavyaivijnatdtmya nopapadyate 37.15
If this objective world (perceived by all) were not the revelation of the
consciousness, one cannot think of any identification between the object
and the seer-intellect, which it perceives. 37.15
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-----------------------------------umsahasram

.
yath'smaddivijne dhyeya buddhiriti dvayam |
pre samaivijne vikti praktistath 37.16
Just as there are two entities viz., dhyeya and jneya, subject and
object in our experience, similarly even in the macro-intellect there are two
entities viz., the world to be known -vikruti(vishayakara) and praktruti-the
knower, the supreme. 37.16

.
parimo yath svapna skmasya sthlarpata |
jgratprapaca ea syttathevaramahcita 37.17
Just as the subtle knowledge (of the individual) transforms into
dream as (sthula) gross the macro-mind (Maheswara-chitta), the subtle root
cause transforms into effect viz., the perceptional world. 37.17

.
viktissarvabhtni prakti paradevat |
sata pdastayordy tripd gyate par 37.18
All that is seen is the manifest form; the un-manifest is the supreme
power; The manifest world with all the sentient and insentient being is
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-----------------------------------umsahasram
only one quarter of the reality, the other three fourths are considered
prakruti, the supreme. 37.18
Here the mantra, padosya viswa bhutani tripadayamrutam divi is
dileneated. Here pada means, a minute portion not a quarter. 37.18

.
kabalktya sakalpnek'pi sydyath mati |
bhtni kabalktya devat'pi tath par 37.19
Just as the single intellect gives rise to innumerable thoughts and
consumes them all the Supreme consumes all the variety of beings.
37.19
However different and numerous could be the thoughts they all
emerge from the same intellect and merge in it. Similarly is the case with
the Supreme power and the world. 37.19

.
bhtnmtmnassarge sahtau ca tath''tmani |
prabhaveddevat reh sakalpn yath mati 37.20
Just as the thoughts proceed from the intellect and are withdrawn at
will similarly the omnipotent Supreme can create and annihilate. 37.20

516


-----------------------------------umsahasram
.
anubhtytmik seyamaakti partpar |
dhracakre pieu virjati vibhinnavat 37.21
The Supreme spirit of the Lord is to be experienced and not just
spoken of . Seated at the muladhara, the basal lotus, she appears different
in different beings. 37.21


.
skmasthle tata khe vidyucchaktisamravat |
tatrdy jnaaktissyt kriyaktiranantar 37.22
This supreme spirit is of two types. One is subtle and the other is
gross. The former is the all-pervading spirit in the akasha; other is the
vayu, the pranashakti, the power of the prana, life force. 37.22
compared to the consciousness spread in akasha, vayu, air, is sthula,
gross. 37.22

.
jnendriyi pratham vibhtirmanas saha |
karmendriyi tvapar vibhtissahas saha 37.23
The two powers are delineated in the following verse.
517


-----------------------------------umsahasram
The first one viz., subtle power, jnanashakti, is seen as the sensory
organs along with mind. The other viz., kriyashakti, dynamic power, is the
karmendriyas (motor organs). Indriya is an organ of perception. 37.23

.
kriymlamuta jnamla kimiti cintayan |
tmaaktimito vidvnamtatvya kalpate 37.24
Having expounded the principle of the supreme spirit, the poet now
explains the means of obtaining the same. 37.24
The wise who meditate on the root cause of kriyashakti, and
jnanashakti, and then directs his efforts towards finding the source of these
two, arrives at his own spirit, (atmashakti) and eventually attains
immortality. 37.24

.
gabhrssutarmet kliktattvakrik |
dhiyo bhso gaapaterbhavantu vidu mude 37.25 925
In this stabaka (section) are found the flashes of Ganapatis pure
intellect expounding the profound thoughts, principle of kalika, the
Supreme spirit. May these verses please the wise. 37.25

518


-----------------------------------umsahasram

- aatria stabaka - 38th Stabaka

- daamahvidy - Ten Great Cosmic powers of Devi
- pdkulakavttam - Padakulaka meter

The ten mahavidyas are set forth earlier. In this stabaka the form of
these vidyas and the fruit of their worship is delineated.

.

drkurutd dukha nikhila durgystaddarahasita na |

racitsymbhomdbhy yadabhullepanamamala brahmasya
38.1
May the gentle smile of the Goddess Durga drive away our
sufferings. It is this smile which is the pure and bright coating on the
Brahmanda (the cauldron viz., universe) made of water and earth. 38.1
If it were not for the smile, the world would have been neither lively
nor colorful.

.
jantau jantau bhuvi khelanti bhte bhte nabhasi lasant |
deve deve divi dpyant pthagiva pr savijjayati 38.2
519


-----------------------------------umsahasram
May the super conscious spirit be victorious; which though one,
appears different in different beings. She sports in each and every being on
the earth (bhuloka); shines bright in every entity in the antariksha
(bhuvarloka); her radiant presence is seen in every deity of the heavenly
region (suvarloka). 38.2

.
daharasarojd dvidalasaroja dvidalasarojddaaatapatram
daaatapatrddeha deht sakala viaya savid vrajati 38.3
The consciousness rises to the two petalled lotus from the heart lotus;
from there it moves to the thousand petalled lotus; Then it permeates the
entire body, from the body to all other objects outside. 38.3
Heart is the primary seat of conscious spirit from there it moves to
the Agnachakra, situated between the eyebrows, the two petalled lotus.
The poet was a realized soul. He continued his sadhana, as per the
instructions of his Guru Sriramana. The poet stayed for a long time in the
caves of sacred mountain Tiruvannamalai in Tamilnadu, the abode of
Ramana maharshi. 38.3

.
vahnijvl samidhamivai sakala deha savitprpt |

520


-----------------------------------umsahasram
pthagiva bht vyapagatavry bhavati sadhm sasrya
38.4
The consciousness seated in the heart-region is like the firewood.
Though un-fragmented and one, having spread all over the body it gets
sullied and becomes weak owing to its contact with the insentient. 38.4

.
atrnubhavassukhadukhnmatrhaktirant bhavati |
atraiveda sakala bhinna pratibhseta prajskhalane
38.5
When the intellect is downward, the ego enjoys pain and pleasure
due to its identification with the body, and therefore it is false ego. When
there is no such fall of the intellect, differential experience ceases because
there is no ego to differentiate. 38.5

.
daaatapatrd dvidalasaroja dvidalasarojddaharasarojam |
avatarat yeme temantarnity nih 38.6
The yogis, in whom the supreme consciousness descends from the
sahasrara-thousand petalled head lotus, to the Agnachakra, the two
petalled lotus and from there to the daharasaroja-heart lotus, they stand
firm in their realization. 38.6
521


-----------------------------------umsahasram

.
athav dehdvttassannanyatamasymsu sthalym |
dhrasthe kulakune v sthitadhrnity nih labhate
38.7
Alternate ways of realization are set forth in the following verses.
The yogi can attain constancy if he turns inward withdrawing from
the outward body and retains his focus in the basal center. 38.7

.

daaatapatre aktirlalit vajravat s dvidalasaroje |
dahrmburuhe bhadr kl mldhre bhairavykhy 38.8
The consciousness force in the sahasrara is known as Lalita
tripurasundari; the same in the two petalled lotus-agnachakra, is known as
vajravathi or the fierce prachandachandi; the same force in the heart lotus
is called the auspicious kali, while seated in the basal station she is adored
as Tripurabhairavi. 38.8

.
khelati lalit dravati sthne chinnagranthini rjatyaindr |
522


-----------------------------------umsahasram
baddhakave bhadr kl tapas jvalite bhairavykhy 38.9

Tripurasundari sports in the region of the head lotus, where the

nectar like flow occurs; in the agnachakra, she flashes forth as eindri; in the
closed heart region she showers auspiciousness; in the basal station she is
Tripurabhairavi. 38.9

.
yadyapi klvajrevaryau syt bhinne iva pieu |
ojastattvasyaikydae na dvau akterbhedau bhavata
38.10
Though kali and Vajreshwari, remain different in the individuals
(microcosom), and in the brahmanda (macro), actually there is no
difference between the two due to their equal brilliance. 38.10


.

evamabhedo yadyapi karmadvaidht dvaidha tatrpi syt |
saiva pacant bhuvana kl saiva dahant atrnaindr
38.11
Though there is a sort of identification due to the similar appearance
between the two a shade of difference is also there in so for as their
function is concerned. The force that cooks (leading towards the logical
end) the world is kali, the same force is called eindri or prachandi, when it
destroys the formidable foes. 38.11
523


-----------------------------------umsahasram




.

pie ce jagamasra uddh praj sundaryukt |
viayaday debht seya bhuvanevarykhyt
38.12
Both in the micro-organisms and the macro world, the essence of the
living beings is none but tripurasundari. When she manifests as space
(akasha) and pervades all she is known as bhuvaneshwari. 38.12

.
nyaprakhy y cilln pralaye brahmai janmiu suptau
kabalitasakalabrahm t kavaya reh jyehmhu
38.13
Consciousness, which appears to be not present, is actually
withdrawn at the time of annihilation; during sleep it disappears in the
living individuals; in reality this force has permeated the whole cosmos
and therefore is known as the elderly goddess. 38.13

.

nidrvismtimohlasyapravibhedaiss bhavamagneu |
524


-----------------------------------umsahasram
eaiva sydyujneu dhvastavikalpa ko'pi samdhi
38.14
This goddess jyeshtha causes sleep, forgetfulness, infatuation and
lethargy in beings who are immersed in the world; whereas, she facilitates
deep samadhi in the yogi who strives for elevation. 38.13
The goddess is called jyeshtha, the elder one because the
consciousness remained sterile or non-existent as it were, before creation.
The play of consciousness comes into full force after creation. 38.13

.
aindr aktirvyaktabal ced bhinne syt rakaple |
tasmdet caturavacask paribhante chinnairaskm
38.15
Since the eindri power is vigorous and cleaves the head of the yogi,
she is lauded by the wise poets as chhinna-shiraska, cleft head. 38.15

.
bhavati par vgbhairavykhy payant s kathit tr |
rasanidhimpt jihvraga mtagti prathit seyam
38.16
The supreme speech, para, or turiya, whose abode is the basal chakra,
is known as tripurabharavi. The same when it enters the manipurachakra,

525


-----------------------------------umsahasram
becomes pashyanti or causal speech known as tara in the tantra tradition.
When the speech enters the tongue (the source of all tastes), she is known
as vaikhari. In tantrashastra she is matangi. 38.16

.
pie ce stambhanaaktirbagal mtrastava mahimaika |
sarve vyakt kira kamal bhyo mahim bhuvanmba tava
38.17
Both in the finite and the infinite, Oh, Mother! thy latent power is
known as bagala; that which is seen clearly as rays is kamala or lakshmi
which is your outward greatness. 38.17

bodhe bodhe boddhuakti sakalpn pacdbhntm |

avimucanyo manute dhro yatkicidv lalit'vati tam
38.18
The yogi who holds on firmly to the grasping power (in each
knowledge) that occurs after the will to grasp, is blessed by Lalita
tripurasundari. 38.18
The worship of Lalita is mentioned here.

526


-----------------------------------umsahasram

.
dau dau drauakti locanamaalamadhye bhntm |
avimucanya payati dhro yatkicidv tamavatyaindr
38.19
The yogi who can constantly see the actual power to see, centered in
the eye, is blessed by the goddess prachandachandi. 38.19

.
prasamra vidadhnamima nity ytrmatra arre |
carae carae parilayati sthiradiryastamavati kl 38.20
The yogi who can keep a constant watch on the relentless act of
breathing carried out in order to keep the body alive, is blessed by kali.
38.20
He who worships the life force gets the blessings of kali. 38.20

.
sthlavikrn parimucanty nirmalanabhasi sthitay dy |
majjanty v daharke lokevary karu labhate
38.21

527


-----------------------------------umsahasram
A yogi who is capable of seeing the clear sky bereft of all forms (that
limit the sky) and who can turn his sight inward the heart sky, receives the
grace of Bhuvaneshwari. 38.21



.

sarvavikalpn paribhyntarvimala mauna
mahadavalambya |
kevalamekastihati yo'ntasta s jyeh kurute muktam
38.22
A yogi who can control his mind completely to the extent of not
allowing any notions to arise in the mind, and remains fully silent on his
own, is relieved of all bondages by the goddess, Jyeshtha. 38.22

.
mle sthity bhairavykhy tr devmudgthena |
sevetryo viditarahasyo mtag t guagnena 38.23
He, who knows the secret of the Devi, worships Tripurabhairavi at
basal station and Matangi by offering devotional lyrics. 38.23

.
sanabandhdacalo bhtv ruddhapro bagal bhajate |
528


-----------------------------------umsahasram
abhito vypta vyakta teja kalayan kamalkaru labhate
38.24
The yogi who serves Bagaladevi, sitting in a yogic posture, holding
his breath, obtains the compassionate grace of Kamaladevi, who is none
but the radiance of the Devi spread all over. 38.24

.

ekavidhdau bahubhed'tho aktiranant parameasya |
sabhajanamrga gaapatimunin pdkulakaireva vivt
38.25 950
The infinite power of the Lord, who is one in the beginning and
becomes many later, is praised by the poet Ganapati in the padakulaka
meter; vividly portraying the means to worship her and attain her grace.
38.25

529


-----------------------------------umsahasram
- ekonacatvria stabaka - 39th Stabaka
- pryo vyomaarr - Universal and mystic form of Devi
- indravajrvttam - Indravajra meter

In this chapter, Shri Ganapati Muni eulogises Goddess Uma. Vidyas,

enumerating the methods in mantra, japa, and dhyana for culmination of
yogasidhhi are also explained.

.
vypyedamindorbhuvana ya yeva
pryea tasymalacandrik'bht |
mandastavrti sa dhunotu hso
niealokevaravallabhy 39.1
This pleasant and soothing moonlight that is seen everywhere is
surely the gentle smile of the Goddess, the beloved consort of Shiva, Lord
of the Universe in its entirety that has filled the Chandra-mandala, the orb
of the moon. May this smile brush aside our sufferings. 39.1


530


-----------------------------------umsahasram

.
pre viyatyekataijjvalant
loknaenania pacant |
meghe kadcinmahas sphurant
ca praca haratdagha na 39.2
May the powerful Goddess Chandi remove our sins, who is present
as an unusual streak of lightning in the all-pervading space; who is
continuously engaged in helping all the beings to evolve; who flashes forth
sometimes as a brilliant light in the clouds. 39.2

.

golni knyapyadhunodbhavanti
jryanti knyapyakhileaknte
yntyambike knyapi vddhimatra
pke bhavaty parita pravtte 39.3
Oh, Mother! Beloved of the Lord, in the process of your endless
evolution some bramandas (globes) come into existence all at once; some
531


-----------------------------------umsahasram
disappear from the scene; a few others keep enhancing , developing.
39.3
The unique power of the Goddess effects three changes
simultaneously. 39.3



.

bhs vinetr mahat grahaica
bhripramairyutamaknte |
ekaikamaa tava lomavaccet
kaste mahadbhgyamiha bravtu 39.4
This Universe is made up of innumerable solar systems called
brahmandas. Each system has a number of planets rotating round one Sun,
which in turn is enormous in size. Each brahmanda is like a tiny hair on
your skin. Oh Consort of the Lord! Who can possibly speak of your
immeasurable greatness and prosperity? 39.4



.

532


-----------------------------------umsahasram
nthasya te rpamaorayo
mtastvadya mahato mahya |
janti yo devi rahasyametad
vykhytumea prabhavatyaeam 39.5
Oh Goddess! The form of your husband is said to be smaller than the
small. Your form is bigger than the big. He alone who knows this mystery
(of the two) is able to speak (about the greatness). 39.5
The Upanishads describe the atma in a puzzle thus-anoraniyan
mahato mahiyan, which means smaller than the smallest and bigger than
the biggest! The poet has adopted this method here to describe the
mysterious entity. 39.5

.
yad garjita vridagharaeu
abdastavya sugabhraghoa |
yallokarji sphurita tadetadujjmbhita kicana kntivce 39.6
Oh the Mistress of the Universe, the mighty thunder produced by the
raining clouds is your deep sound. The flashing light in the bosom of the
cloud is a bright streak of your abundant brilliance. 39.6
533


-----------------------------------umsahasram
-

.

indrasya vajra jvalita knorjyotissahasracchadabndhavasya |
pyabhnorhasita visri
jvasya cakurmama tta daivam 39.7
It is the same worshipful deity (of mine) that is found everywhere. It
is same as the vajrayudha of Indra; the flames of Agni; the bright shine of
the sun; the soothing cool rays of the moon and the light in the eyes of all
beings. 39.7
Bright streaks of lightning are conceived as the vajrayudha, powerful
weapon of the god of rains, Indra. The poet means to say that the Supreme
light viz., Devi, is present in all places. She is termed differently owing to
the difference in location. 39.7

.
yasyaiva teja pravibhaktamarka534


-----------------------------------umsahasram
vidyucchaknalalocaneu |
gha tadkaghe samantdantnabhija praammi daivam 39.8
Salutations to the Supreme Deity, whose power are endless. It is the
light of this deity which is found distributed in sun, moon, fire and the eyes
of the living beings. Again, it is the same effulgence spread in the vast
space in a mysterious form. 39.8
Antanabhignam- whose end is not known, i.e., who has no limitHence endless. 39.8

.

jgratsu buddhirnimiatsu nidr
ukeu paktistarueu vddhi |
dhreu nih capaleu ce
dev mampattimapkarotu 39.9
Among the awakened Oh Devi! you are found as intelligence;
Among those whose eyes are closed you are found as sleep;
Among the sapless you are the heat that causes dryness;
Among the youthful being you are the nourishment;
Among the fickle you are the extreme activity;
535


-----------------------------------umsahasram
Among the balanced you are the steadiness; may You remove my
distress forever. 39.9
-

-
.
vidyvato vdavidhnaaktirvrasya sagrmavidhnaakti |
nrmaermohavidhnaaktirleatraya kicidpraakte 39.10
Devi is the debating skill of the learned;
Devi is the fighting ability of the valiant;
Devi is the captivating grace of the feminine form;
These three are but the specks of the Devi, whose power is truly
endless. 39.10



.
utshayant tapat mansi
sacodayant ca mahkriysu |
536


-----------------------------------umsahasram
sakobhayant hdaya khaln
sammohayant ca par'vatnna 39.11
You encourage the minds of those interested in doing penance and
engage them in noble deeds; you create trouble in the minds of the evil and
confuse them. Oh Ambika! The Supreme Deity! May you protect us.
39.11



.
saclayant sakalasya deha
vynasya akty parito lasanty |
jetu pratpe'sti palyane'sti
bhtasya ceya nikhileaakti 39.12
You activate the bodies of all living beings by the all-pervading
power of vyana; it is the same powerful aspect found in the mighty,
coward and the weak. 39.12
Vyana is one of the five vital airs operating in the body. The other
four are prana, apana, samana and udana. These five make the group
panchapranas. 39.12

537


-----------------------------------umsahasram



.
eka svarpa bahucitrayogt
sandarayant vividha janebhya |
samyagde sva vibhumarpayant
sarvdimyaiva maheajy 39.13
Oh Devi! Though you are one and the only one, you appear in a
myriad forms to the ordinary people due to thy enormous power; However
to the extraordinary seer, the wise, you reveal your true identity. 39.13

.
yassarayetkhilasagatistv
dhynena mantrea guastavairv |
trailokyasmrjyadhurandharasya
uddhntaknte sa kt manuya 39.14
Oh beloved queen of the Lord of the three worlds! He is the truly
blessed one who meditates upon you using all the powers of his head and
heart viz., dhyana, japa and stuti (praise, verbal). 39.14

538


-----------------------------------umsahasram

.
mlgnimuddpya iraaka
sandrvya yastarpayate kt tvm |
tasminnagdhvarakanyake tva
prdurbhavant na kimdadhsi 39.15
What wondrous results will you not produce in the yogi in whom
you express yourself, who pleases you by fanning the fire in mulagni- Root
fire and flow from the head lotus, sahasrarasoma. 39.15



.
yastv sahasrrasarojamadhye
somasvarp bhajate'mba yog |
tasyntara ntimupaiti tpo
bhyasya k nma kath'lpakasya 39.16
539


-----------------------------------umsahasram
The yogi, who realizes you as the moon in the sahasrara on his head,
finds absolute inner peace. Is there any need to make a mention of his
external troubles? They simply vanish. 39.16



.
daena yo'ntardahare'vatra
prena vc mahas dhiy v |
prpnoti so'ya puramadvitya
yatra tvam saha citrall 39.17
The yogi reaches the brahmapura, who descends into the dahara
(heart-sky) through any of these paths viz., back, prana, and light or
intellect buddhi.
Dahara is the mysterious space where Devi resides with the Lord.
She is the prime source of wondrous happenings. Two paths to reach the
dahara viz., the front puromarga and the back- paschanmarga are already
mentioned. 39.17

540


-----------------------------------umsahasram
tantrodita vivavinetri mantra
yaste nara sayamavnupste |
rudri sndrmbudakeape
pairvimukta sa jayatyaeam 39.18
Oh Devi! The Leader of the Universe, the yogi who worships the
through the potent mantra propounded in the tantrashastra, controlling his
mind as per the yogashastra, is completely freed from all the bonds of this
samsara as his avidya has ended. 39.18
Mantras in tantrashastra, method in yogashastra and the veil of
ignorance viz., avidya in the vendantashastra are referred to.
9th and 20th:- In the following two verses the prince among mantras
viz., Srividya, is explained. In Srividya, panchadashi mantra (15 lettered)
having three sections is the most prominent one. The letters of the mantra
are in code language normally used in Sanskrit. For eg: Padmasana is
brahma and ka is indicated by brahma. Dambholi pani is Indra and La kara
is indicated by Indra. By applying this method if the verses are de-coded
we get the following letters. 39.18

-
.
padmsano dvdaavarant
dambholipirbhuvandhinth |
541


-----------------------------------umsahasram
grvamrgo bhgurabjayonirante tathgre ca hal virj 39.19

.
jambhasya hant'nalanticandrai
sayukta m galadeajanm |
dantasthalsambhava mavaro
vpatirvajradharaca lajj 39.20
1. Ka, ae, E, La, Hrim
2. Ha, Sa, Ka, Ha, La, Hrim
3. Sa, Ka, La, Hrim 39.19-20

.

vidy tviya pacadakarhy
sknmahmaunagurpadi |
542


-----------------------------------umsahasram
gopysu gopy suktairavpy
reh vinuty paramehin'pi 39.21
This vidya of fifteen letters is received directly from the mounaguruthe silent teacher, Dakshinamurty. He is the rishi of this mantra. This is the
secret of the secret vidyas, obtained only by the meritorious. It is praised
even by Lord Brahma, the creator. 39.21



-
.

deheviya kualin nyagdi
bhteu vidyud bhuvaneu cbhram |
devganmastakallitghrirdev bhavn khalu devatsu 39.22
This vidya is known as kundalini in the body of living beings; In the
insentient she is known as lighting. In the physical world she is the space.
Among the worshipful gods, she is none other than the great Goddess,
whose feet is respectfully held on their foreheads by the celestial women.
39.22

543


-----------------------------------umsahasram

.
Devcakurvidhycalamantarea
pra prapayan manuvararpam |
sasevate cetsakalasya dhtr
sarvealbho vidua karastha 39.23
Devi, the sole supporter of this entire existence is visualized, by the
yogi of steady gaze through his inner mind; when the yogis controlled
breathing pattern assumes the form of the letters of the mantra of his
intense japa, the yogi is bound to get all his wishes fulfilled. 39.23
When the yogi is deeply involved in the japakarma, his breath, the
prana itself acquires the form of the mantravarna i.e the controlled breath
transforms itself as the sound of the matrakshra. This is known as
mantrayoga, expounded in Sri Ramanagita authored by the poet
Kavyakantha Ganapati muni. All the mantras worshipped thus attain
sayujya, oneness with prana. This is more so with the fifteen lettered
mantra of the Devi. The letters themselves assume the form of the Devi.
Mulamantratmika is an epithet of the Devi in the sahasranama. 39.23

.

ekkar pacadakar v
544


-----------------------------------umsahasram
vidy prak sakaleaakte |
yo bhaktiyukta prajapedamuya
pro vae nistulasiddhiyoni 39.24
Whether it is the single lettered or the fifteen lettered mantras of the
Devi, all of them are potent vidyas. When the yogi attains mastery over the
mantras, he is certain to gain control over the prana, the source of all higher
attainments. 39.24
When pranashakti is under control, everything else comes under
control. 39.24

.
et kavn padakikarasya
pt pramoda paramvahantu |
gtssabhaktidravamindravajr
vetcaldhvaravallabhy 39.25 975
May these pious verses set to Indravajra meter by the present author,
servant of great poets, please Parvati, the beloved wife of Iswara, Lord of
the White Mountain. 39.25
The meter has eleven letters in a pada, quarter. 39.25
545


-----------------------------------umsahasram

546


-----------------------------------umsahasram
- catvria stabaka - 40th Stabaka
- daivagtam - Celestial supplication
- pdkulakavttam - Padakulaka meter

This is the concluding chapter of the great stuti. In this section the
varied reverential forms of the worshipful deity is expressed in a manner
easy to grasp both by the learned and the layman.

.
amayatu ppa damayatu dukha haratu vimoha sphuayatu
bodham |
prathayatu akti manda hasita manasijasanakulasudo na
40.1
May the gentle smile of the Devi, remove our sins, subdue our
sufferings, take away our infatuation, clarify our understanding, and
strengthen our abilities. 40.1

.

rdr dayay pr akty divaavadaviaparj |
akhilapurandhrpjy nr mama nie vipada haratu
40.2
547


-----------------------------------umsahasram
May the Supreme goddess who has gained control over the Lord of
the Universe by casting a single glance at him; the woman, who is
worshipped by all the women in the world (seeking favours), who is
compassionate and mighty, vanquish my difficulties completely. 40.2

.

uddhabrahmai modo daiva tatra siskati kmo daivam |
sjati padrthn dirdaiva tn bibhre mahim daivam
40.3
Here onwards the presence of the great goddess in all stages of
creation in her different capacities is expounded. 40.3

.
viktau viktau praktirdaiva viaye viaye satt daivam |
dau dau pramitirdaiva dhyne dhyne nih daivam 40.4
Forms manifest are innumerable and don different names. But the
underlying principle (of all this) is the un-manifested divinity; In all the
things that exist, the principle of Reality- satta, is divinity; In all acts of
seeing, the seer- intelligence is divinity; In all acts of dhyana- meditation,
steadiness(of mind) is divinity. 40.4

548


-----------------------------------umsahasram
.
sphrtau sphrtau my daiva calane calane aktirdaivam |
tejasi tejasi lakmrdaiva abde abde v daivam 40.5
In every flash of thought or act, the cause maya, (the great moving
power) is divinity; In every physical act the propelling physical force that
activates is divinity; In all things that shine forth, the radiance is divinity;
In every sound, vani the power of speech is divinity. 40.5

.
hdaye hdaye jvaddaiva re re dhyyaddaivam |
cakui cakui rjaddaiva mle mle pratapaddaivam
40.6
That which keeps every heart beating (thus alive) is divinity;
Thinking ability (in the head) is divinity; glow in every eye is divinity; That
which blazes forth in the muladhara is divinity. 40.6

.
abhito gagane prasaraddaiva pthivloke rohaddaivam |
dinakarabimbe dpyaddaiva sitakarabimbe sicaddaivam
40.7
That which pervades the space is divinity;
549


-----------------------------------umsahasram
That which grows on the earth is divinity;
The blazing brilliance in the sun is divinity;
Nectar like cool rays emanating from the moon is divinity. 40.7

.

rva rva vedya daiva nma nma rdhya daivam |
smra smra dhrya daiva vra vra stutya daivam
40.8
That which is realized by repeated hearing is divinity;
That which is to be adored by reverential salutation is divinity;
That which is worthy of retention through the act of remembering is
divinity;
That which is worthy of praise again and again is divinity. 40.8

.
rutiu van grhya daiva ghimagnau tarpya daivam |
tapat re pua daiva yatin hdaye ia daivam 40.9
That which is known through intense study by the brahmchari-s is
divinity; Worthy of oblations in the fire by the house-holder is divinity;
That which develops in the head-region of the yogi-s is divinity; That
which remains ultimately in a self-luminous state inside the dahara (Heartsky) of the self controlled, is divinity. 40.9
550


-----------------------------------umsahasram


.
namat pupai pjya daiva kavin padyrdhya daivam |
munin manas dhyeya daiva yatin svtmani odhya daivam
40.10
That which is worshipped by the devotee by offering flowers is
divinity; That which is adored by the poet through poetry is divinity; that
which is meditated by the sage is divinity; That which is searched for
within by the self-controlled is divinity. 40.10

.
stuvat vco vidadhaddaiva smarat ceta sphuayaddaivam |
japat akti prathayaddaiva namat durita damayaddaivam
40.11

sage;

It is divinity that makes the sound of the eulogiser potent;

It is divinity that gives clarity to the chitta (mind) of the meditating
It is divinity that strengthens those who do the mantrajapa;
It is divinity that destroys the sins of the devotees. 40.11

.

vco vinayadvahnau daiva prn vinayadvidyuti daivam |
551


-----------------------------------umsahasram
kmn vinayaccandre daiva buddhrvinayatsrye daivam 40.12
That which is seated in Agni (fire) and propels the power of speech is
divinity;
Seated in lightning which permeates the mind- region, that which
enlivens the vital-airs, is divinity; seated in the moon which causes the
desires is divinity; seated in the Sun that which promotes intellect is
divinity. 40.12

Agni, Vidyut, moon and sun are respectively the cosmic seats of
speech, prana, desire and intellect, according to the sages of India. In the
famous Gayatri mantra, the Savitrudevata -Sun god is worshipped to
enkindle the power of intellect. Dhiyo yo nah prachodayat, is the
celebrated prayer. 40.12

.
hdaye nivasad ghaddaiva vastau nivasadvisjaddaivam |
kahe nivasatpravadaddaiva kukau nivasatprapacaddaivam
40.13
Ever seated in the heart-region that which performs the duty of a
witness is divinity; That which occupies the base region and clears the
dross is divinity; That which resides in the throat and active as speech is
divinity; That which lives in the belly and digests food is divinity. 40.13

.
552


-----------------------------------umsahasram
dehe nivasadvilacaddaiva pacaprkra daivam |
bhgi samastasynne daiva svhkre tpyaddaivam
40.14
Remaining stable and unmoving in the body it is the same divinity
that causes every movement and activity therein; It is the same divinity
that takes the form of the five vital airs inside the body; That which takes
part in all the consuming activity of the (jiva) enjoyer is divinity; It is the
same divinity which is supremely satisfied at the pronouncement of
svahakara while offering oblations to the gods. 40.14

Chaitanya is at the root of every act.

The enjoyer (jiva) cannot experience anything without the
chaitanyashakti, propelling it to enjoy. Hence the divinity is said to take
part in all the food consumed by the jiva.
Svaha-is a pronouncement made while offering oblations to the gods.
E.g.: Agnaye svaha, Indraya svaha etc. 40.14


.
bibhrannrvea daiva ubhradarasmitavibhr daivam |
abhramadpahacikura daiva vibhramavsasthna daivam
40.15
Here onwards, the feminine form of the divinity is eulogised.
It is the same divinity that dons the feminine form;
It is the same divinity which is resplendent with a gentle smile;
It is these same divinity in feminine form who puts the dark clouds to
shame with her dark tresses;
553


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It is the same divinity whose permanent abode is grace and beauty.
40.15

.
tajyotirvadana daiva rucibindpamaradana daivam |
lvaymtasadana daiva smararipulocanamadana daivam
40.16
It is divinity whose face is none other than the cool-rayed moon; It is
divinity whose teeth is an array of bright dots; It is divinity whose dwelling
place is loveliness like nectar; It is divinity which pleases the eyes of Lord
Shiva. 40.16

.
lakmvcimadalika daiva prajvcimadka daivam |
tejovcimadadhara daiva sammadavcimadsya daivam
40.17
It is divinity whose forehead is lovely like the waves of Lakshmi, the
Goddess of grace and beauty; It is divinity whose glances are waves of
consciousness; It is divinity whose lower lip is the waves of brilliance; It is
divinity whose face is wave of bliss. 40.17

554


-----------------------------------umsahasram

.
karuollolitanetra daiva rkrbharotra daivam |
kusumasukomalagtra daiva kavivgvaibhavaptra daivam
40.18
It is the divinity whose eyes are overflowing with most
compassionate looks; It is divinity whose ears are like the letter Sri(in
devanagari lipi); It is the divinity whose form is as tender and delicate like
flowers; It is the divinity which is worthy of all the wealth of poetic ability
of poets. 40.18

.
himavati aile vyakta daiva sitagiriikhare kraddaivam |
tumburunradagta daiva suramunisiddhadhyta daivam
40.19
It is the same divinity that manifested itself as the daughter of the
mountain, Himalaya (in the form of Uma); It is the divinity that is engaged
in divine sport with Lord Shiva on the Kailasa mountain; It is divinity
whose glory is sung by the divine devotees like Tumburu and Narada; It is
divinity which is meditated upon by gods, sages, siddhas and others.
40.19


.

555


-----------------------------------umsahasram
kvacidapi ratiatalalita daiva kvacidapi sutar caa daivam
|
bhaktamanonugavea daiva yogimanonugavibhava daivam
40.20
That which appears sobre with a myriad lovely sports is divinity;
That which presents the most fierce appearance is divinity; That which
assumes different forms as per the wish of the devotees is divinity; It is the
same divinity which is truly the wealth ever aspired by the yogi. 40.20


.
carite madhura stuvat daiva carae madhura namat daivam |
adhare madhura ambhordaiva mama tu stanye madhura daivam
40.21
It is the same divinity who is sweet is her conduct towards the
eulogizer ; Sweet in her feet to the devotees who bow down to her; Sweet
in her lips to Shambhu her Lord; To me, Ganapati, Her dear child,
sweetness is in her breast milk. 40.21

.
bhujabhtaviapabhra daiva padadhtasampatsra daivam |
llitanirjaravra daiva rakitasttvikadhra daivam 40.22
556


-----------------------------------umsahasram
It is the same divinity that holds the massive responsibity of this
world; It is divinity that has the essence of all wealth in her feet; It is
divinity who fondles the Gods as her children; It is divinity who secures
the safety of the good and the noble. 40.22

.
cicchaktytmakamadhitanu daiva taidktyadhibhta daivam |
rutiu iveti prathita daiva jayati jagattrayavinuta daivam
40.23
That which dwells in the body as consciousness force is divinity;
That which is present in the matter as lightning (electric-force)is divinity;
That which is celebrated as the most auspicious, Shivaa, in the Vedas is
divinity; Victory to that divinity praised by the three worlds. 40.23


.

ramaamaharerantevs madhyamaputro narasihasya |
vsiho'ya marut mturgaapatiraghri araamupaiti
40.24
Ganapati, disciple of the sage Ramana, the second son (middle) of
Narasimha of Vasitha gotra takes resort at the feet of the mother of the
maruts (Uma for protection). 40.24
557


-----------------------------------umsahasram

.
tribhuvanabhartu param aktissakalasavitr gaur jayati |
tannutire gaapatiracit pdkulakaprnt jayati 40.25
1000
May this last section of 25 verses composed in the meter padakulaka
by Ganapati in praise of the supreme Shakti, the mother of the Universe, be
victorious. 40.25

sampta ca daama atakam

End of Tenth Shataka

iti rbhagavanmahariramantevsino
vsihasya narasihasno

gaapate kti umsahasra samptam

558


-----------------------------------umsahasram
Appendix I

Pronunciation Guide to Romanized text

This guide contains 50 letters: 15 vowels, 25 consonants, 4 semi-vowels, 3 sibilants, 1

aspirate, and 2 compounds.
Vowels - a long vowel (e.g. ) is held twice as long as its corresponding
short vowel (e.g. a)

a, short a as in sofa

long a, as in father.

u as in bull

long u, as in rule

i short i, as in sit.
ri as in rim

short l, with a rolled r

(rare)

ai as in aisle

au ow as in how

aspirated h sound
Consonants

long i, as in ravine

rolled r followed by a long i (rare)

e as in prey or let
o as in so

or a nasal n or m as in hung

k k as in kayak.

kh as in brick-head

as in ring

c as in chant

g as in God

ch - as in ranch_house
jh as in hedgehog
as in tomato
as in door

nasalized n

th th as in teeth

dh as in red_house
p as in prayer

b as in blessing

gh - as in big_house

j regular j as in Jelly
as in cayon

h as in hothouse
h as in adhere

t - as in Spanish tomato
d as in deva

n as in nectar

ph as in upheaval (not f sound)

bh as in abhor

559


-----------------------------------umsahasram
m as in mam
Semi-vowels

Sibilants

r rolled r

as in sharp

y as in yellow
l regular l as in life
v as in vacuum

as in show

s as in spirit

h aspirated h as in heaven
Compund

k as in action

j - as in gnostic or diagnostic

560


-----------------------------------umsahasram
Appendix II

atakam, stabaka, nma, vttam ca

1. prathama atakam
prathama stabaka

vyomaarr strrp ca

ryvttam

dvitya stabaka

sargdivaranam

pacacmaravttam

ttya stabaka

saarryca sdhanam

tanumadhyvttam

caturtha stabaka

dhytmikavibhtaya

gtivttam

pacama stabaka

pariaya

upajtivttam

aha stabaka

mhbhgyam

madalekhvttam

saptama stabaka

vyomaarr

vasantatilakvttam

2. dvitya atakam

mtkdivibhtayaca
aama stabaka

caritratrayam

anuubvttam

navama stabaka

mandahsa

ryvttam

daama stabaka

kedipdntavaranam

3. ttya atakam
lalitvttam

saklanya harit
vibhtaye
ekdaa stabaka

pddikentavaranam

ryvttam

dvdaa stabaka

gravaranam

rathoddhatvttam

trayodaa stabaka

kaka

upajtivttam

caturdaa stabaka

kl gaur kualin ca

upagtivttam

pacadaa stabaka

akte svgatam

svgatvttam

oaa stabaka

adhytma

kumralalitvttam

4. caturtha atakam

aktivaibhavam

5. pacama atakam
saptadaa stabaka

madakarakti

campakamlvttam

adaa stabaka

rpavie

praharivttam

kualinsamullsaca

561


-----------------------------------umsahasram
ekonavia stabaka

dhyeyalalitrpam

pramikvttam

via stabaka

sarvasramay

maibandhavttam

ekavia stabaka

ardhanrvara

anuubvttam

dvvia stabaka

harakuumbakam

viyoginvttam

trayovia stabaka

prakrakam

naramanoramvttam

caturvia stabaka

prakrakam

supratihvttam

pacavia stabaka

ketraml

indravajrvttam

avia stabaka

aptakucmb

dodhakavttam

saptavia stabaka

pracaaca

ikharivttam

avia stabaka

reukdivaranam

vasantatilakvttam

ekonatria stabaka

navavidhabhajanam

madalekhvttam

tria stabaka

mnasapj

pramikvttam

ekatria stabaka

nmavaibhavam

upajtivttam

dvtria stabaka

bhaktiryogaca

rygtivttam

trayastria stabaka

japo yogo'rpaa ca

vaasthavttam

catustria stabaka

prrthan

harivttam

pacatria stabaka

prrthan

induvadanvttam

atria stabaka

prakrakam

takavttam

saptatria stabaka

tattvavicra

anuubvttam

aatria stabaka

daamahvidy

pdkulakavttam

ekonacatvria stabaka

pryo vyomaarr

indravajrvttam

catvria stabaka

daivagtam

pdkulakavttam

6. aha atakam

7. saptama atakam

8. aama atakam

9. navama atakam

10. daama atakam

562


-----------------------------------umsahasram
Appendix III

, , ,

1.
,

2.

3.

4.

5.

563


-----------------------------------umsahasram

6.

7.

8.

9.

10.

564


-----------------------------------umsahasram
APPENDIX IV INTRODUCTION TO CHIEF TRANSLATOR
Dr.S.R.Leela hails from a remote village, Sampangere in
Malur Taluk, Kolar Dist. Born into a culturally rich but
an economically poor family she diligently pursued her
education. Mother Smt.Chudamaniyamma stood like a
rock in support of her pursuits despite utter poverty in

the family. After completing primary education at

Chikka Tirupathi, three miles away from Sampangere,
she shifted to Bengaluru for her High School Education.
She graduated from APS College, Bengaluru studying
science subjects, with the help of a small scholar ship,
then termed as PCP (Poverty cum progress). Though
very fond of physics and Mathematics, she was fascinated by the root language
Sanskrit, which she studied as one of the languages until graduation. She did her Post
Graduate course, M.A. in Sanskrit and joined the teaching profession by choice. She sat
at the feet of many learned scholars to upgrade her knowledge of Sanskrit. FIP of UGC
opened new opportunities for higher studies. She obtained her M.Phil. degree from
Madras University and Ph.D. from Bengaluru University, working in the college.
Dr.Leela is a well-known writer and contributes towards many journals and Daily
Papers. Presently she is a leading columnist in the most popular Kannada
Daily, Vijayavani. Collection of her Kannada articles are published in two
volumes recently.

As a lecturer in NMKRV College, ample opportunities to grow came her way. New
vistas opened up. As NSS officer and as director of RV Institute of Sanskrit studies, she
worked with such involvement that she developed deep interest in both the fields.
Today as an MLC if she has taken up rural development projects seriously working
towards the benefit of villages, her theatre training has culminated in producing
Sanskrit films, a rare achievement indeed. While serving in NMKRV College as
Prof.&HOD of the Sanskrit Dept., she organized student seminar, national seminars,
drama festivals and many other educational programmes.

Her single minded devotion to the propagation of classical arts epitomized in Sanskrit
Theatre has culminated in the launching of the cultural organization called Abhinaya
565


-----------------------------------umsahasram
Bharati (Regd.). AB has staged Sanskrit plays in many prestigious forum such as
Sangeet Natak Academy, New Delhi: Kalavedi,Bengaluru: Indian Institute of World
Culture , Indian Institute of Science, Bengaluru; Mount Carmel College, Bengaluru;
NMKRV College, Bengaluru:
After G.V.Iyer, if anyone has produced films in Sanskrit it is Dr. Leela. She has four
films to her credit.
She is a vivacious person of varied interests. Cooking, Gardening, reading, listening to
classical music, scripting, writing, acting, direction, social service are some of them
which she has been pursuing with passion.
She is an author of about 15 books in three languages, Sanskrit, English and Kannada.
With her deep knowledge of Sanskrit language and literature, the basic language of
Bharat, she has matured into an able translator. Her book, Glory of Vasistha Ganapati
Muni, which is an English adaptation of the notable work Vasishta Vaibhavam by

Vid.T.V.Kapali Shastri,(published by SAKSHI,Bengaluru) has won accolades from both

the learned and the layman alike. She has the honour of contributing one volume to
the massive Kathasaritsagara (Sanskrit to Kannada) project, undertaken by the
Kuvempu Bhasha Bharati.
She toured Europe extensively during 2006, and presented a paper in the World
Sanskrit Conference held at Scotland; Her paper Trans- continental trade in Chanakyas
Arthashastra, won critical appreciation by the scholars, present there. In 2007 presented

a paper in the University of Bangkok, Thailand on the Buddhist classic, Buddha

charitam of Ashvaghosha. From Thailand she went to the celebrated Ankhorvat Temple
at Cambodia to study the Indian temple art and architecture of the eight century. Based
on this visit a video presentation of the biggest temple in the world is prepared and
shown to many groups.
She is inspired by the forceful personality and philosophy of Swami Vivekananda.
Well-read in Ramakrishna and Vivekananda literature, she is invited to deliver talks
on Indian literature, Philosophy and tradition. Sister Nivedita is another great
personality she admires. Shivaji, Jhansi Rani, Kittur Chennamma, Subhash Chandra
Bose, Veer Savarkar and such heroic personalities and patriots are her role models.
After taking voluntary retirement from college in 2005, she joined Mahabharata
566


-----------------------------------umsahasram
Pratishtana, as Editorial-coordinator of the Encyclopedia of the Mahabharata, at the
request of the Institute. She edited a few books like Hundred stories from
Mahabharata, in three languages, Kannada, English and Hindi, during her short stay
there for two years, till she was nominated to the upper house of the Karnataka
Legislative Assembly in 2008. She also organized two national seminars on
Mahabharata, at Delhi and Bengaluru and edited the research journal vyasa smruti.
She was nominated to the upper house of the Karnataka Legislative in 2008 by the BJP
Government in recognition of her services to the field of education and culture.
Presently as MLC she has completely dedicated herself to rural development work. She
is using her grants and goodwill to help the needy, both in rural and urban areas. Solar
Lighting of villages and building Primary and High Schools are some of the top priority
developmental works she has taken up. About 200 villages are having been fixed with
Solar Street Lights. About 50 schools are given financial assistance so far apart from
many other social activities.

She is actively involved in many service organizations and Academic Institiutions like.

Rashtriya Sanskruta Samsthan (deemed University). New Delhi.

Sanskruta Bharati, All India Organization for the spread of Sanskrit.
Rashtriya Samskruta Vidyapeetha, Tirupati
Purnaprajna Vidyapeetha, Bangalore and many others.
Kuvempu University, Shivamogga.
Sri Ramakrishna Matt, Bangalore
Sharada Sevashrama, Bangalore
Sanskrit Sangha, Kolar
Gokhale Institute of Public Affairs, Bangalore
Gandhi Center for Science and Spiritual values,
Bharatiya Vidyabhavan, Bangalore,
Bharatiya Samskara Parishat, Bangalore, and many others.
Samskruta Shodha Samsthan, Shirasi.
Mahabharata Samshodhana Pratisthanam, Bangalore.

Central Institute of Indian Languages, Mysore.

M.H.Krishna Institute of Indology, The Mythic Society, Bangalore.
Centre for Sanskrit and Interdisciplinary Studies,(CSIS), Canara College,
567


-----------------------------------umsahasram
Mangalore
With her deep knowledge of Sanskrit theatre she is eminently able to judge the Sanskrit
drama competitions. Hence she is invited all over the country to judge the National
level competitions conducted by premier Institutions such as RSKS Delhi, Kendriya
Vidya peeta Tirupati.etc.,
More details can be found at the link http://srleela.wordpress.com/

568


-----------------------------------umsahasram
APPENDIX V INTRODUCTION TO CO-TRANSLATOR
Dr. Jayanthi Manohar, primarily a scholar in Sanskrit
and Kannada languages, has been awarded Ph.D. for
her thesis, RigVedic Symbolism, which reveals the
esoteric and psychological concepts of Veda Mantras.
She is well known for her lectures and writings about

the insights of great sages who have visualized the

intricate correlation between universal divine forces and
life on earth.
Dr.Jayanthi Manohar is teaching Sanskrit and Kannada
languages along with cultural insights for adult
learners since four decades in Bengaluru. She is a
specialized language teacher for Indologists and has conducted short term language
courses (Sanskrit and Kannada) in England, Germany and Australia. Her travelogues
and audio-visual presentations based on her extensive lecture tours in Thailand,
Cambodia, Indonesia and Japan portray the glorious past of Indian culture that was
spread far and wide. She has produced many documentary films along with her
husband, Mr.B.S.Manohar, to protect and promote the rich cultural heritage passed on
to us.
Dr. Jayanthi Manohar has presented many papers on the Veda, Upanishads,

Mahabharatha, Ramayana and other related topics in many National and International
Conferences, including the I International Conference on Experiential Learning" held in
London (1987), the IX World Sanskrit Conference held in Melbourne, Australia in 1994,
the X World Sanskrit Conference held at Bangalore, India, 1997, 2nd SSEASR
Conference, Bangkok, 2007, 3rd SSEASR Conference, Bali, Indonesia 2009, 14th World
Sanskrit Conference organized in Kyoto, Japan in Sep 2009.
She is a leading Columnist and her articles are published in popular newspapers and

periodicals in Kannada as well as in English. She has delivered lectures in renowned

organizations in Bengaluru and in many other different cities such as Bharatiya Vidya
Bhawan, Indian Institute of World Culture, Gokhale Institute of Public Affairs,
Vedabhashya Prakashana Samithi, Manthana Foundation etc. She conducts workshops
569


-----------------------------------umsahasram
on topics like position of women in Vedic age, Religion, Indian Culture, Ramayana,
Mahabharatha, Bhagavadgita and so on. She has been a panelist on many TV
programmes and her lecture is on air every morning in a leading Kannada TV channel
where she brings in the relevance of ancient Indian wisdom to improve quality of life in
common households.
Along with her husband Sri B.S. Manohar, she has produced and directed many

documentary films including an exclusive film on the Gokak agitation, liquor tragedy,
circus tragedy, Mahamastakabhisheka of Sravanabelagola, farmers' agitation, model
enquiry, Dr. Clown India, Vainika Vidwan Sri R.K. Suryanarayan, Veda Nada, cosmic

prayer for peaceful existence and Kannada Ashtavadhana - a unique documentary film
for Suvarna Karnataka. As both of them have widely travelled in many countries, they
present audio-visual shows mainly focusing on the spread of ancient Indian culture in
those countries.
Publications of Dr. Jayanthi Manohar :
1. Conversational Sanskrit - a Microwave approach
2. Rigvedavannu yake odabeku - Why read Rigveda Translation
3. Agni Mantras of the First Ashtaka of Rigveda - Translation
4. A Play,`Ravanasurana Kanasu' based on Kuvempu Ramayana Darshanam
5. Bharatiya Chintaneyalli Manovaijnanika Tatvagalu
6. Psychological concepts found in ancient Indian thought.
7. A novel, Sitantaranga - Ramayana from Sita's angle
8. Siddhanjana of Kapali Shastri - Spiritual interpretation of Agni Mantras
9. along with preamble - Translation from Sanskrit to Kannada
10. Symbolism of Rigveda - Social, Ethical and Spiritual Import of Veda

Lectures delivered in National and International platforms

1. Indian culture found in South east and Far eastern countries
2. Prehistoric migration from India - tracing the facts from local legends,
monuments and Puranas
3. Psychological insights found in ancient Indian texts
4. Spirituality and Religion
5. Symbols of Rigveda Mantras

570


-----------------------------------umsahasram
6. Universal religion found in Veda Mantras
7. Spiritual & Psychological import of Vedic Lore
8. Cosmic prayer to Peaceful co-existence along with a documentary film
9. Historicity of Sriramachandra
10. Anecdotes from Upanishads, Ramayana, and Mahabharata - relevant to modern
age
11. Quint essence of Bhagavadgita - for happy life
12. Life and works of great poets like Vyasa, Valmiki, Kalidasa, Bhasa, Bhavabhuti
13. Great personalities - D.V.G, Masti, Kuvempu etc.
14. Memory techniques used in traditional art sport `Ashtavadhana' along with a
documentary film.

Audio-visual presentations:
1. Audio visual presentation: "Indian Culture found in Thailand, Angkor WatCambodia, Indonesia and worship of Devi Saraswati in Japan". This gives a glimpse

of our glorious past in an hour and a half. It is an integrated approach of harmonious

blend of Indian philosophy and culture in many neighboring countries. This is aimed at
realizing our ancient aspiration of Vasudhaiva kutumbakam - World indeed is one
family'.
2. 'Cosmic prayer for Peaceful co-existence' along with a film - This film depicts the
aspiration and Intentions Sankalpa of the Vedic sages for Peace in the entire
Universe. The `Power of Intention' (Sankalpa) in various Mantras of the Vedas are

designed to get the benefit from cosmic forces that are working around us. The Mantra
chosen for the Film is from Yajurveda (36.17). The Seer of this Mantra is invoking all the
cosmic powers in the Universe. The Higher World of Lights, The Mid World, The Earth,
The Waters, The Plants and Trees, The Cosmic Deities, The Universal Soul - Brahman
and praying for PEACE for all that is in existence in this Universe including the one
who is praying so that this Earth can become a better place to live for everyone.
Email : jayanthimanohar3 at gmail.com

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